4» '»'• *-*' ;t;%-^.^?i^^--;iK, "^,^ *^ , ^ »r ^ -WW '^y^i -Tf^ ^^4 '^^^^ "■ 1> '.. , ^ ■■■■ .#.■# ■''^' 4 ^^ j4 ^^' •^■^' c , w ; ► 'J « '"' '" SAN DIEGO presented to the UNIVERSITY LIBRARY UNIVERSITY OF CALIFORNIA SAN DIEGO by From the Estate of Mrs. Anna L. Bailhache THE FAMILY PRAYER BOOK OR THE BOOK OF COMMON PRAYER, AND ADMINISTRATION OF THE SACRAMENTS, AND OTHER RITES AND CEREMONIES OF THE CHURCH, ACCORDING TO THE USE OF IN THE ACCOMPANIED BY A GENERAL COMMENTARY, HISTORICAL, EXPLANATORY, DOCTRINAL, AND PRACTICAL : COMPILED FROM THE MOST APPROVED LITURGICAL WORKS, WITH ALTERATIONS AND ADDITIONS, Ais ACCOMMODATED TO THE LITURGY OF THE PROTESTANT EPISCOPAL CHURCH IN THE UNITED STATES OF AMERICA. StrrcotgiJc Etrttton iXcljCsetr. BY THOMAS CHURCH BROWNELL, D.D. LL.D. BISHOP OF THE PROTESTANT EPISCOPAL CHURCH IN THE STATE OP CONNECTICUT. Mia dirjatg, elg vsg i?ci). — St. IgnaTIUS. ; PUBLISHED BY STANFORD AND SWORDS, NO. 139, BROADWAY. MDCCCXLVI. Southern District of New- Yorl; ss. BE IT RRMEMBERED, That on the twenty-sixth da v of September. 1846, Stanford a>d SwoRi>..of tlie said District, hath deposited at this Office the tide of a book, the title of which is m the words followino;, to wii : " The Family Prayer Book, or the Book of Common Prayer, and Administration of the Sacrament*, and othor Rites and Ceremonies of the Church, according to the use of the Protestant Episcopal Church in the United States of America, accompanied by a General Commentary, historical, explanatory, doc- innal. and practical: compiled from the most approved Liturgical works, with alterations and additions, and accommodated to the Liturgy of the Protestant Episcopal Church in the United States of America. Ster.K)iype Edition Revised. By Thomas Church Brownell, D.D. L L. D., Bishop of the Protestant Episcopal Church in tiie State ot Connecticut. M.'a Units cU ►Sf eroi. St. Ignatius. The right whereof he claims as Propiietor. In conformity with an Act of Congress, entitled " An Act to amend the several Acts respecting copy-rights." ^^^^^^^ ^ ^^^^^^ Clerk of the Southern District of New York. I do hereby certify that the edition of the Common Prayer Book, the Articles and Offices, to which this Commentary is attached, having been compared and corrected by the Standard Book, by a Presbyter appointed for the purpose, according to the Canon, is permitted to be published accordingly. BENJAMIN T. ONDERDONK, Bishop of the Diocese of New York. iVeir York, June 26, 1841. PREFACE The considerations which have led to the pubUcation of the following work, were stated at large in the Prospectus of the Editor. Some of the leading ones may properly be reca- pitulated in this place. It is well known that the Scholars and Divines of the Church of England have expended much labour in the elucidation of her Book of Common Prayer. The history of its several Offices has been investigated, and their import fully explained ; the system of doctrines it inculcates has been successfully defended and established ; and the whole has been commended to the judgment, and enforced upon the conscience and the heart, by the most earnest practical appeals. But the works of these writers on the Litur- gy are diffused through a great number of volumes. Some of them have become, in a measure, obsolete in their style, and some of the most valuable of them are hardly to be obtained, even in England ; while no complete work on the Liturgy has yet been issued from any American Press. The result is, that those among us who wish to profit by such works, can only gratify their inclinations at great expense, and with much difficulty ; while a very large portion of the members of our Church remain but imperfectly instructed in the full import of those services which constitute the formulary of her worship, and the ritual for the administration of her sacraments. ^ A judicious compilation from the works of the best English writers on the Liturgy ; so comprehensive as to contain all that is most interesting and useful, and yet at so moderate a price that it may be brought into general use, seems greatly to be needed by our Church ; and it has been the object and endeavour of the Editor to supply this desideratum. In the prosecution of his work, he has thought it expedient to present the Commentary on the Morning and Evening Prayers of the Church, mostly in his own language, and somewhat at large ; condensing what has been said by many writers into single articles, attached to each particular part of the service. As this portion of the work will probably be most frequently read in a devotional way, such an arrangement was thought convenient, to preserve the connexion, and to prevent those interruptions which must otherwise occur in passing from the observations of one writer to those of another. But in most other 4 PREFACE. • parts of tho work, the Comments selected from various authors have been inserted in their own words, with the name of the author subjoined to his remarks. And on all controvert- ed doctrines, those writers have been resorted to, who have been most distinguished for thci: judgment, learning, and piety, and whose opinions have received the most unanimous sanction of Uie Church. The remarks for which the Editor may feel himself responsible, either as their author, or as having collected them from various sources with alterations, will be designated by having the initials of his name annexed to them. Great use has been made'of the excellent Compilation of Dr. Mant, the present Bishop of Killaloe, which was printed at the Oxford press in the year 1820. Where the notes have been taken from this work, tlie names of the authors will be found printed in Italics. It has been a leading object, in the following work, to notice all the principal alterations of the English Liturgy, which have been made by the compilers of our American Book ; and to state, as far as practicable, the considerations on which they were founded. In this pari of his labour, the Editor has been kindly assisted by the correspondence of the vene- rable Presiding Bishop, as well as by the valuable information contained in his " Memoirs of the Church." In the use of the English Commentators, omissions, alterations, and additions have been made, for the purpose of accommodating their remarks to the state of the American branch of the Church ; and on some subjects, illustrations have been sought in the writings of the American Bishops, and other Clergy. The several parts of the liiturgy have afforded a wide range for comments and reflections. The history of each particular part, the ideas intended to be conveyed or excited, and the doctrines of faith and practice inculcated or recognised, have severally occupied the atten- tion of the Compiler. But it has been his main design to give to the whole work a jjracti- cal character, for the purpose of recommending it to the use of Families, and making it a help to their domestic devotions. He is persuaded that many who habitually use the Book of Common Prayer, have a very imperfect apprehension of the full import of its several Oflices and catch but a faint inspiration from that spirit of piety which animates them. If, by collecting together the lights which have been shed upon the Liturg}^ he can af- ford a guide to its clearer comprehension, and a more pious use of it, his labours will not have been in vain. • New-Haven, January, 1823. INTRODUCTION. I. — OF THE ADVANTAGES OF FORMS OP PRAYER FOR PUBLIC WORSHIP. The Protestant Episcopal Church in the United States of America, following ancient, primitive, and, until within these few centu- ries, universal usage, has presci'ibed a form OF PRAYER, or LITURGY, for pubHc worship. This form she has received, and with few and unessential alterations adopted, from the Church of England, " to whom she is in- debted under God, for her first foundation, and for a long continuance of nursing care and protection." (1.) She conceives that forms of prayer are justified by many particular and important advantages., as well as by Scripture, and ancient and primitive uaaj^e. Forms of prayer possess many impoi'tatit advantages. When public v/orship is con- ducted according to a prescribed form, the people are previously acquainted with the prayers in which they are to join, and are thus enabled to render unto God a reasonable and enlightened service. In forms of prayer, that dignity and propriety of language, so necessary in supplications addressed to the infinite Majesty of Heaven, may be pre- served. They prevent the particular opin- ions and dispositions of the minister from irijluencing the devotions of the congrega- tion. They serve as a standard of faith and practice, impressing on both minister and people, at every performance of public wor- ijhip, the important doctrines and duties of the Gospel. And they render the service more animating, by unitingihe peoplewith the minister in the performance of public worship. The peculiar advantages of forms of prayer are thus forcibly displayed by an eminent prelate of the Church of England. (2.) " A (1.) Preface to the Book of Common Prayer of the Prot. Epis. Church. (2.) Bishop Newton, the learned author of the prescribed form of worsl.ip is not subject to the same inconveniences with extemporary effusions. If there should be nothing absurd and unbecoming in them, yet the audience must first endeavour to understand the words ; and then they must weigh and con- sider the sense and meaning ; and then they must deliberate whether such requests ofo. proper for persons in their condition, before they can lawfully join in them ; and by that time the minister is passed on to some other subject, which requires the like attention and consideration ; and so their curiosity may be raised, and they may exercise their judgment, but there can scarce be any room left for devotio7i." "A precomposed form of praj'^er — is so far from obstructing or quenching our de- votion, as is pretended, that it assists and injlames it ; the matter and the words are both prepared to our hands ; we know before what is to follow, that we may lawfully join in it ; and no other attention is required but to raise our affections. And let me ask, is not the spirit of the congregation equally stinted, whether the minister pray in an ex- temporary or in a composed regular form ? And which is the more fit and proper for the people to receive, a form of prayer from the wisdom and authority of the whole Church, or to depend upon the discretion of every single minister ?" " But a precomposed form of prayer is not only liable to no juat objection ; but hath besides several advantages to recommend it. It is more for the honor of Almighty God, expresses more reverence and devotion, pre serves greater propriety and decency of lan- guage. — It is likewise more for the edifica- Dissertations on the prophecies. See his ser- mon on forms of prayer in the 3d vol. of his works. INTRODUCTION. fion of men as well as for the honor of God. For who can question, which is likely to be nioijt instructive and edifying]:, hasty concep- tions, or studied compositions ; the produc- tions of an individual, or the wisdom of the Church, prepared and digested into form and order ? It is better not only for the people, but for the Ministers too ; for as it prevents any vain oslbiilation of their talents in the more learned, so it supplies the more ifl^norant with what, perhaps, they could ill compose of tlieinselvj's. Moreover it better establishes and secures the uniti/ of faith (Oid worship ; hinders the heterodox from infusing their particular notions in their prayers, which is, perhaps, the most artful and plausible way of inftising them; reduces all the Churches to an nniformity, prevents any disagreement or contradiction in their petitions, and iu- Biructs them, as they worship the same God, to worship him with the same mind and voice." The use of precomposed forms of prayer for public worship is also justified by Scrip- ture and the practice of thii primitive Church. The public service of the Jews W.1S conducted according to prescribed forms. The Lcvites who v/ere appoirited by David (3.) '•' to stand every morning to thank and praise the Lord, and also at even," must have performed this duty according to some set form, in which they could all join. The book of Psalms was indited by the Holy Ghost, with the view of supplying forms of prayer and praise for the joint use of the cony^regation (4.) Oax Saviour^ by joining in communion with the Jewish Church, and particularly by giving to his disciples the form of prayer called the Lord's Prayer, tes- tified, in the strongest manner, his approba- tion of set forms. The Apostles and dis- ciples no doubt joined, until our Lord's as- cension, i)i the Jewish worship, which was conducted according to a prescribed form. In the writings of the earliest Fathers, we find the expressions, comm,on prayers., constitu- ted prayers ; from which it is evident that the primitive Christians had forms of prayers. (3.) 1 Chron. 23—30. (4.) See Prideaux's Conn. B. 6. Part 1. Sec. 2. The pious Author of the Ecclesiastical polity, termed by way of eminence " The learned and judicious" Hooker, thus deliv- ers his judgment concerning forms of pray- er : (5.) " No doubt from God it hath pro- ceeded, and by us it must be acknowledged, as a work of singular care and providence, that the Church hath evermore held a pre- script form of prayer : although not in all things every where the same, yet for the most part retaining still the same analogy. So that if the Liturgies of all ancient Churches throughout the world be compared among themselves, it may be easily perceived they had all one original mould., and that the pub- lic prayer of the people of God in Churches throughly settled, did never use to he vol- untary dictates proceeding from any merDs extemporal wit. To him who considers the grievous and scandalous inconveniences whereunto they make themselves daily sub- ject, with whom any blind and secret corner is judged a fit house of common prayer ; the manifold confusion which they fail into, where every man's private spirit and gift, as they term it, is the only Bishop that or daiaeth him to this ministry ; the irksome deformities by which, through endless and senseless effusions of indigested prayers, fhey, who are subject to no certain order, but pray both what and how they list, often- times disgrace, in most insufferable manner the worthiest part of Christian duty towards God ; to him, I say, who weigheth duly all these things, the reasons cannot be obscure? why God doth in public prayer so much re- spect the solemuity of places where, the authority and calling of persons hyxvhom, and the precise appointment even with what iDords and sentences, his name should be called on amongst his people." Bp. Hobart's Companion for the Book of Com- mon Prayer. It has been objected to forms of prayer that they are " a Jdndrance to a zealous praying by the Spirit.''^ To this objection the following reply of the learned and pious (5.) See his Ecclesiastical Polity, Book V. Sec- tion 25. INTRODUCTION. Dean Comber may be considered a conclu- sive answer. " Whoever makes this objection, and af- firms we can not pray by the Spirit in the words of a form, must beware his ignorance betray him not into a dangerous uncharita- bleness, and perhaps blasphemy. For the saints of the Old Testamejit prayed by forms, and so did Christ himself in the Nev), and he taught his Apostles a form to pray by, and dare any say they prayed not by the Spirit ? Have not all Churches since the Apostles' limes to our days, had their forms of prayer ? And did not the devout- est men of all ages compose and use such ? Was ever extempore prayer heard of in pub- lic (till of late) unless on special occasions ; and do we think no Church nor persons prayed by the Spirit till now? To come nearer still : Have not France and Geneva their forms ? And did not learned Calvin (and the best reformed divines) use a form before their sermons ? And is not an un- studied prayer a form to the people, who are confined to pray in the speaker's words? And will you say these all pray without the Spirit of God ? But sure we hug the -phrase oi praying by the spirit, not attending the se7ise. For the meaning doubtless is, to be so assisted by the Holy Ghost, that (our thoughts being composed, and our souls calmed, and our hearts deeply affected with our wants, and the divine all-sufficiency) we can pray with a strong faith, and a fervent love. When we are so intent upon our re- quests that we duly weigh them, and pursue every petition with pressing importunity, ardent desires, and vigorous affections, this is the spirit of prayer. And thus we can better pray by the Spirit in the words of a form, than we can do when our mind is employed in inventing new expressions. For having a forrn (which custom hath made familiar) we have all things set down to our hands, which we or others want ; and we are at leisure to improve the good mo- tions of the Spirit ; having no more to do but to join our souls and affections to every pe- tition, and follow them up to heaven in most passionate and zealous wishes that God would grant them. Whereas in extempore prayer, the petitions expire into air in a mo- ment : for neither minister nor people knew them before, nor can remember them after- wards ; the one being busy in inventing, the other in expecting a pleasing novelty. And methinks it argues more of the Spirit of God, when v/e can attend the old prayers with zeal and love, than when we need va- riety and novel expression, to screw us up into a devotion too much like artifice, aiwi seeming rather to be moved by the pleasure of fancy, than the actings of desire. We may judge of the effects of God's Spirit rather by disposing our hearts to join in a well- composed form, than by filling our heads with new prayers, or opening our mouths in fluent expressions ; both which may be done without the help of the Spirit, but to be devout without it is most impossible. To which \<'Q shall only add, that many truly good men, and sound members of on } Church, do daily use these prayers with as much spirit and life, with as serious and sincere devotion, as any in the world can do. And this they account a demonstration that the Spirit doth assist them in this form. And so it may assist these mistaken persons if thoy v/ill lay down their groundless pre- judice, and strive to serve God thus as well as they can. So would the good Spirit as- sist their prayers, and make up our differ- ences, giving us one mind and one spirit, that with one heart and one mouth we might glorify one God." But it has been further urged, says Dean Comber, that " though these prayers may be good in themselves, they will grow flat and tiresome by daily use, and consequently be- come an impediment to devotion." In answer to this objection it may be re- plied, he says, that " we come not to the house of God for recreation, but for a sup- ply of our wants ; and therefore this might be a better reason for an einpty theatre than a thin congregation. We come to God in pub- lic, to petition for the relief of our general necessities, and those of the whole Church ; 6 INTRODUCTION. viz. for pardon of sin, peace of conscience, unci succours of divine grace, and a deliver- ance from sin and satan, death and hell : as also for food and raiment, health and strenfjih, protection and succei«, in all our concerns ; and more generally for the peace of the kiugdoni, the prosperity of the Church, the propni^ation of the gospel, and tlie suc- cess of il.s ministers. Now rhese things are always needful, and always the same, to be prayed for every day alike. — Wherefore (un- less we be so vain as to fancy God is delight- ed with variety and change as well as we) what need is tliL-re to alter the phrase every day, or wliat efficacy can a new model give to our old requests? Particular wants and single cases may be 3npplied by the closet (!evotions, for the public, whether hyform or i-x temp ore, can never reach all those which are so numerous and variable. Wherefore one form may fit all that ought to be asked in the Church ; and why then should we desire n needless and infinite variety and al- teration ? If we do, it is out of curiosity, not necessity. The poor man is most healthful whose labour procures him both appetite and digestion : who seldom changeth his dish, yet finds a relish in it, and a new strength from it every day. And so it is with the so- ber and industrious Chistian, who, busying himself in serving God, gets daily a new sense of his wants, and consequently a fresh appetite to these holy forms, which are nev- er dat or dull to him that brings new affec- tions to them every day. It is the Epicure and luxurious, or the diseased man that needs qnelques choses, or sauces, to make his daily bread desirable. And if this be our temfjer, it is a sign of a diseased soul, and an effect of our surfeiting on holy things. In this we resemble those murmurers who despised the bread of Heaven because they had h daily, and loaihed/nauna its^elf, call- ing it in scorn dry meat. This was suf- ficient to sustain their bodies, and satisfy their hunger, but they required meat for their soul ; that is, to feed their fancies and their lusts ; even as we do, for whom the Church hath provided prayers sufficient to express our needs, but not to satiate our wanton fimcies, nor gratify the lust of our curiosity ; and we complain they are insip- id ; so perhaps they are such, for the man- na had no taste to the wicked ; but it suit- ed itself to the appetite and taste of every good man, as the Jews tell us in their tra- ditions. Sure I am, it is true here : For if we be curious and proud, or carnal and profane, there is no gust in the Common Prayers ; but a truly pious man can every day here exercise repentance and faith, love and desire, and so use them as to obtain fresh hopes of mercy, peace of conscience, increase of grace, and expectations of glory ; and whoever finds not this, tlie fault is not in the prayers, but in the indisposition of his own heart." Dean Comber. Thus, then, we see how excellent and su- perior in all raspects is the liturgy of our Church ; and how admirably she has pro- vided for the two important objects of the public service, instruction and devotion. T^helesso7is, the creeds, the comm,andnients, the epistles and gospels, contain the most important and impressive instruction on the doctrines and duties of religion : Wiiile the confession, the collects and prayers, the litany and thanksgivings, lead the under- standing and the heart through all the sub- lime and affecting exercises of devotion. In this truly evangelical and excellent liturgy, the supreme Lord of the universe is invoked by the most appropriate, affecting, and sub- lime epithets : all the wants to which man, as a dependant and sinful being, is subject, are expressed in language at once simple, concise, and comprehensive ; these wants are urged by confessions the most hUmble, and supplications the most reverejitial and ardent : the all sufficient merits of Jesus Christ, the Saviour of the world, are uni- formly urged as the only effectual plea, ti.e only certain pledge of divine mercy and grace ; and with the most instructive les sons from the sacred oracles, and the most profound confessions and siipplirations, is mingled the sublime chorus of praise begun by the Minister, and responded with one heart and voice from the assembled congre- gation. The mind, continually passing from INTRODUCTION. • one exercise of worship to another, and, in- stead of one continued and uniform prayer, sending up its wishes and aspirations in short and varied collects of supplications, is never suffered to grow languid and weary. The •h affections of the worshipper ever kept alive by the tender and animating fervor which breathes through the service ; he worships his God and Redeemer in spirit and in truth, with reverence and awe, witli livelygratitude and love ; the exalted joys of devotion are poured upon his soul ; he feels that it is good for hh/i to draw near unto Qod, and that a day spent m his courts, is better than a thou- sand passed in the tents of the ungodly. Thus delightful and edifying will every person find the service who joins in it with sincerity ; who unites liis h^^art with his voice, in the parts o^i the service assigned to the people ; and who accompanies the min- ister in thought and affection through the supplications and prayers, lifting up his heart in secret ejaculations corresponding to the public addresses of the minister to the throne of God. A person who thus sincerely offers his devotions according to the liturgy of the Church may be satisfied that he is worship- ping God " with the spirit and with the un- derstanding also." The more frequently and seriously he joins in the service, the more will he be impressed with its exquisite beauties, which tend at once to gratify his taste and to quicken hisdevotion. That continual change of language in prayer which some persons appear to consider as essential to spiritual devotion, it would be impossible to attain, even were every minister left to his own discretion in public worship. The same ex- pressions would necessa' ily recur frequently in his prayers. Tiicy would soon sink into a form, destitute of that propriety and dignity of sentiment and language, of that variety, that simplicity, and affecting fervor which characterize the liturgy of the Church. If the charge of dull uniformity may with propriety be urged against the prayers of the Church, it may with equal justice be urged against that exalted and inspired composition the Lord's prayer. And yet we can surely 2 i offer no prayer more acceptable to God than the one prescribed by his blessed Son. A lively glow of the fancy and animal spirits may be excited where there is little of the spirit of true devotion, where the understand- ing and the feelings are not deeply and per- manently interested. The novelty that is sought for in extempore effusions tends to occupy the imagination with the words that are employed, and thus diverts the mind from the proper business of devotion. He who with sincerity and humility makes it his regular business to worship God accord- ing to the solemn forms of the liturgy, may be assured that he renders unto God an acceptable service, even if he should not always feel those lively atid ardent emotions which depend in no inconsiderable degree upon constitutional temperament, upon the state of health, and various external circum- stances. '• It is the true and sincere devotion of the heart only that can ma'co our prayers acc<^p- table unto God. It is tliis only which gives life and vigor and true acceptance, to all our religious addresses unto him. Without this, how elegantly and moving soever the prayer may be composed, and with how much seem- ing fervor and zeal soever it may be poured out. all is as dead matter, and of no validity in the presence of our God. It is true, a new jingle of words, and a fervent delivery of them by the minister in prayer, may have some effect upon the auditors, and ofien raise in such of them as are affect d this wa\ , a devotion which otherwise they would not have. But this being wholly artificial, which all drops again, as soon as the engine is removed that raised it, it is none of that true habitual devotion, which alone can ren- der our prayers acceptable unto God." (6.) The length of the service has been some- times a subject of co r;plaint. Yet so excel- lent and appropriate is every part of it, that it wodd be difficult to determine where with propriety it could be curtailed. On this subject there would certainly be a great (6.) Dean Prideaux, Com. of Old and New Tes- tament, Book 6. Part 1. 10 INTRODUCTION. diversity of opinion, and the Church would therefore probably lose much more than she would gain by any alteration of the service. In its present state it has become venerable from time, and has always served as an ani- mating guide to the devotions of the pious. Let every person who objects to the length of the service seriously consider, whether this objection does not arise in a considerable degree from an indisposition to discharge the duties of public worship, and from laying too much stress on preachings wliich, though an appoiutod mean of grace, ought certainly ever to be subordinate to the more important duty of worshipping God. It is worthy of remark' also, that the service is not entirely occufiied with prayer. The reading of por- tions of the Holy Scriptures and the reciting of the p?alnis constitute no inconsiderable ))art of it. The blending of instruction and devotion : the transition from prayer to [iraise, and from one short supplication to anotlier ; the mingling of the responses of the people with the addresses of the min- ister, aiford an interesting variety in the service, which is one of its most excellent and valuable characteristics. Long then may the Church preserve invio- late a form of service, which is calculated to cljorish in her members a spirit of devotion cqunlly remote from dull and unprofitable hike war mness on the one hand, and from blind, extravagant, and indecent enthusiasm on the other — a form of service which has ever served to brighten t!ie pious graces of her members ; and in the season of declen- sion and error, to preserve the pure flame of truth and tlie genuine spirit of evangelical piety. Witli such sacred and commendable caution, does the Episcopal Church in Ame- rica guard this service, that she exacts from all her ministers, at their ordination, a solemn ' promise of conformity to it ; and, in one of her canons, forbids the use of any other prayers than those contained in the liturgy, i Where indeed a form of prayer is provid- ed, the introduction of extempore prayers, I would appear liable to the charges of being ' unnecessary and presumptuous — unneces- | sary, because it is to be supposed tliat the Church has fully provided in her service for every subject of prayer ; and presumptuous, » because it carries the idea, that it is in the power of an individual to compose prayers for the congregation superior to those pre- pared by the united wisdom and piety of the Church. Equally presumptuous would be any attempt in an individual minister to alter the language of prayers universally admired for their correctness, and their simplicity — prayers in the language of which, the most eminent divines, and the first scholars in every age have esteemed it a privilege to express their devotions. Were these wholsome restraints which confine the clergy to the prescribed form re moved ; were every minister allowed at pleas- ure to alter the service, to depart from the rubrics, and to introduce prayers not ap- proved by the Church ; that iiniformily of worship which constitutes one peculiar ex- cellence of the Episcopal Church would be destroyed. No limits could be set to a liberty peculiarly liable to abuse. There would be reason to apprehend, that the spirit of ir- regular enthusiasm, which experience proves is seldom satisfied with its encroachments, or soothed by indulgence, would fundamen- tally change, and perhaps finally subvert that liturgy, which is now at once the glory and safeguard of the Church, the nurse of evangelical truth, and of spiritual and sober devotion. (7.) (7.) A distinguished Bishop of our Church, in his late sermon at a consecration, thus bears his for- cible testimony against all unlicensed alterations of the service. " We cannot, however, but have ob- served with the most poignant sorrow, that even our desire of extending the Kingdom of the Re- deemer has been a door of admission to the minis- try of persons who disdain vhatever restraints may be imposed by public reason on private fan- cy. And, indeed, it gives us one of the most me- lancholv views, whicli can be taken of human na- ture, to find evils of this magnitude arising out of a combination of extraordinary apparent piety, with a disregard of the most e.vpLicit promises ichich can be made, in one of the most solemn acts to which religion can give her sa'^ctionP Bishop White in this last sentence alludes to the vows of INTRODUCTION. 11 Against an event thus to be dreaded, let every friend of vital piety, of primitive order, of evans^elical worship, most solicitously guard. Let him repress in himself and in others all tendency to innovation, all dispo- sition to find fault with a service, which has been deemed, through a long course of time, ,in the judgment of some of the wisest and best of men, to be the most perfect of human com- ^positions. Above all, since wn enjoy " such an excellent form of prayer, let us reverence it accordingly ; resort to it frequently ; at- tend to it devoutly ; accompany it not only with our lips, but with our hearts ; repeat what we are to repeat ; and answer what we are to answer ; join in every prayer of the minister with our mind, and in every response and Amen with our voice : and in all respects behave like those who are in the more immediate presence of God. Then will '= the words of our mouths and the me- ditations of our hearts be always acceptable in thy sight, O Lord, our strength and our Redeemer."' Let every one who has received authority to minister in the sanctuary, and to present the prayers of the people at the throne of God. let him consider it as his most sacred duty to perform the service with that dignity and correctness of manner, and above all, with that solemn and fervent spirit of piety, which proceeding unaffectedly from his own heart, will always find its way to the hearts of the people, and engage them with him in the sublime exercises of devotion. " Let thy priests, O Lord, be clothed with salvation, that the people may rejoice." — Bp. Hobart's Companion to the book of Common Prayer. To the above remarks, we add the follow- ing commendations of the Liturgy, which are not less distinguished for their justness, than for their eloquence. They are from the pens of Bishop Newton, Bishop Jeremy Taylor, and Dean Comber. " Our Liturgy," says Bishop Newton, ordination, Avhich in the most solemn manner, bind every minister to conform to the doctrine, discipline, and worship of the Church " was not the production of this or that man — the compilers of it were, not only the best and wisest men of that age in this nation, but they consulted likewise the most eminent of the divines abroad, and had their appro- bation of it, and approved it yet farther themselves, by dying in its defence. It was composed principally out of Scrip- ture, or out of ancient liturgies and fathers. Even where entire parts and passages, are not borrowed, and the very v;ords of iScrip- tiire or of the fathers are not taken or applied, yet their spirit and maimer, their style and character are still preserved ; and perhaps there is scarce any collect in our liturgy, scarce any sentiment or expression that may not be justified by the authority of one or other of them. What a comfort and satis- faction should it be to us, that we are such a sound part of the Holy Catholic Church, that we thus maintain the communion of saints ; that we worship God in the same manner as the Martyrs and the Confessors and best of Christians did in the purest ages; and the spirit of tb.eir Liturgies, like the spirit of Elijah upon Elisha, hath de- scended in "a double portion" upon ours. Our prayers are addressed to the proper object through the jiroper mediator ; to the one God, through the "one Mediator be- tween God and man, the man Christ Jesus." Each collect begins with a solemn invoca- tion of the one, and concludes with the pre- vailing merits and intercession of the other. It is besides a great excellence of our ser- vice to have so many shoi-t distinct petitions. They are thus re:idered more fit and easy to be remembered and repeated. Our Liturgy in this respect may be compared to a string of pearls, every one valuable, but altogether almost inestimable. If the vv^hole was dis- posed in one continued prayer, though it might not be tedious, yet it would keep our minds upon the stretch too long together ; whereas, these breaks and pauses give relief, our souls recover breath as it were, and we return to worship again with new spirit and vigour. The variety of our service is another ex- 12 INTRODUCTION. cellence in the composition of it, and con- tributes much to the keeping up of our at- tention and devotion. A sameness in any thing soon satiates and wearie** us ; and it is as di(ficult to keep the mind as it is the bodv Ion? in one posture. But by the beau- tiful intermixture of prayer and praise, of supplication and thanksgivings of confes- sion and absolution, of hymns and creeds, of psalms and tessons. our weariness is re- Hevrd, onr attention is renewed, and we are led on agreeably from one subject to another. Tiie frame of our Liturgy is somewhat like the frame of the worlJ ; it is order in variety, and though all the parts are different, yet the whole is consistent and regular. What renders it more excellent is its com- prehensiveness. There is nothing that re- lates either to ourselves or others, nothing that concerns us either as men or members of society, nothing that conduces to onr linppiness in this world or in the world to come, but is comprehended in some or other of the petitions. It is easy while the minister is reading it, to appropriate and apply any passages to ourselves and our own case. A great deal is expressed but more is implied ; and our devotions in our closets and in our families, we cannot better perhaps express than in the words of our Liturgy ; it is so suited to all ranks and conditions, and adapt- ed to all wants and occasions. The congregation have particular reason to be pleased, as they have a larger share in our service than in any other whatever : and the w/;? i^^cr and people mutually raise and inflame each others' devotions. It is a singular privilege, therefore, that our people enjoy of bearing so large a part in our service; and it is this that properly denominates ours, what really none else is, a book of COMMON' prayer. In a word, our Liturgy is in every re- spect excellently contrived, and fitted to promote true devotion. The language is so plain as to be level to the capacities of the meanest, and yet the sense is so noble as to raise the conceptions of the greatest. The manner too in which our service is performed is worthy of the matter ; our vest7nents are suitable and becoming and the very emblem of holiness, for as St. John saith " the^«e linen clean and whito is the righteousness of the saints;" oui ceremonies naither too many nor too ie^, such as may excite and cherish, and not such as may distract and dissipate our de- votions. All things are done as the Apostle would have them done, "decently and in order," and if our piety is not eminent and conspicuous in proportion to our advantages, it is because we are Vv-anting to ourselves, not because our church has been wanting in making proper provision for us." Bishop Newton. " TheLiturgyof the Church of England," says Bishop .Teremy Tajdor, " hath advan- tages so many and considerable, as not only to raise itself above the devotions of other Churches, but to endear the affections of good people to be in love with Liturgies in general. To the Churches of the Roman Communion we can say that ours is Reform- ed : to the Reformed Churches we can say. that it is orderly and decent. For we were freed from the impositions and lasting er- rors of a tyrannical spirit, and yet from the extravagances of a popular spirit too. Our Reformation was done without tumult, and yet we saw it necessary to reform : we were zealous to cast away the old errors ; but our zeal was balanced with considera- tion, and the results of authority. We were not like women and children when they are affrighted with fire on their clothes ; we shook off the coal indeed, but not our gar- ments ; lest we should have exposed our Church to that nakedness, which the excel- lent men of our sister Ciuirches complained to be among themselves. And indeed it is no small advantage to our Liturg}'', that it was the offspring of all that authority, which was to prescribe in matters of religion. So that it was not only reasonable and sacred, but free both from the indiscretion, and, which is very considerable, even from the scandal of popularity. That only, in which the Church of Rome had prevaricated INTRODUCTION. 13 against the word of God, or innovated against apostolic tradition, was pared away. Great part of it consisted of the very words of Scrip- ture, as the Psahns, Lessons, Hymns, t^pis- tles, and Gospels : and tha rest was in every particular made as^reeable to it. and drawn from the Liturgies of the ancient Church. The Rubrics of it were written in the blood of some of the compilers, men famous in their generations ; whose reputation and glo- ry of martyrdom hath made it immodest for the best of men now to compare themselves with them. And its composure is so admi- rable, that the most industrious wits of its enemies can scarce find out an objection, of value enough to make a doubt, or scarce a scruple, in a serious spirit. There is no part of religion, but is in the offices of the Church of England. For, if the soul desires to be humbled, she hath forms provided of confession to God before his Church : if she will rejoice and give God thanks for particu- lar blessings, there are forms of thankssrivinof for all the solemn occasions, which could be foreseen, and for which provision could by public order be made : if she will commend to God the public and private necessities of the Church and single persons, the whole body of collects and devotions supplies them abundantly : and if her devotions be high and pregnant, and prepared to fervency and importunity of congress with God, the Lita- ny is an admirable pattern of devotion, full of circumstances proportionable to a quick and earnest spirit. — When the revolution of the anniversary calls on us, to perform our duty of special meditation on, and thankful- ness to God for the glorious benefits of Christ's incarnation, nativity, passion, resurrection, and ascension, &c. then we have the offices of Christmas, the Annunciation, Good-Fri- day Easter, and Ascension, &c. ; and the offices are so ordered, that, if they be summed up, they will make an excellent creed, and the very design of the day teaches the meaning of an Article. The life and death of the saints, which are very precious in the sight of God, are so remembered, that, by giving thanks and praise, God may be honoured ; the Church instructed by the propoation of their examples ; and we give testimony of the honour and love we pay to religion, by our pious veneration and esteem of those holy and beatified persons. To which if we add the advantages of the whole Psalter, which is an entire body of devotion by itself, and hath in it forms to exercise all traces, by way of internal act and spiritual intention ; there is not any ghostly advantage, which the most religious can either need or fancy, but what the English Liturgy, in its entire constitution, will furnish us withal." Bishop Jere-niy Taylor. Though all the Churches in the world have, and ever had, fbriiis of prayer ; yet 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 know- ledge and devotion : and yet so plain, that the most ignorant may pray with under- standinof ; so full that nothino- is omitted which is fit to be asked in public ; and so particular, that it cornpriseth most things which we would ask in private ; and yet so short, as not to tire any that hath true devo- tion : 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 lano-uao-e significant 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 exception at these must quar- rel 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 Grotious, (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 re- formed Churches can compare with it. And if any thing external be needful to re- commend 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 eon- u INTRODUCTION. fessors upon the restitution of Popery ; which lis it declares their piety, so doth the judi- cious digestingol'thcse prayers evidence tlieir learning. For therein ^lie scholar may dis- cern close lofric, pleasinor rhetoric, pure di- vinity, and the vcr\' marrow of the ancient doctrine and discipline ; and yet all made so familiar, that the unlearned may safely say ^men. 1 Cor. xiv. 16. 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 irreat esteem by the most eminent Protestants Iw^yond the sea, who are the most impartial judges that can be desired. In short, this Liturgy is honoured by all but the Romanist, wliose 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 popisli. ijut when we consider that the best thinirs 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 mali- cious and misguided adversaries. Uow endless it is to dispute with these, the little success of the best arguments, man- aged by the wisest men, do too sadly testify : wherefore we shall endeavour to convince the 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 sh^w, 'J 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 affections ; 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. Dean Comber. II. — Of the origin and progressive formation op the liturgy. Before the Reformation the Liturgy was only in Latin, being a collection of prayers, made up partly of some ancient forms used m the primitive Church, and partly of some others of a later original, accommodated to the superstitions which had by various means crept by degrees into the Church of Rome, and were from thence derived to other Churclies 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 advantacje of a learned education, could not join with them, or be nny other- wise edified 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 VII I's time was disposed to a reformation, it was thought necessary to correct and amend these offices ; and not only have the service of the Church in the English or ^T^lga^ tongue (that men might '•' pray, not with the ^irit 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 ;" agreeably to the precept ol St. Paul, 1 Cor. xiv. 15, 16.) but also to abolish and take away all that was idola- trous and superstitious, in order to restore the service of the Church to its primitive purity. For it was not the design of our INTRODUCTION. 15 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 doc- trine and practice of the primitive Church in the best and purest ages of Christianity, In which reformation they proceeded gradu- ally, according as they were able. And first, the Convocation appointed a committee in the year of our Lord 1537, to compose a book, which was called, " The godly and pious institution of a Christen man :" containing a declaration of the Lord's Prayer, tlie Ave Maria, the Creed, the Ten Commandments, and the Seven Sacraments, &c., which book was again published in the year 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 furthe by the King, with the advyse of his Clergy ; the Lordes both spirituall and temporall, 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 Convoca- tion, to reform the rituals and office of the Church. And what was done by this com- mittee for reforming the offices was recon- sidered by the Convocation itself two or three years afterwards, namely, in February 1542-3. And in the next year the King and his Clergy ordered the prayers for proces- sions, 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 Com- mandments. Yenite, 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 relation to liturgical matters in the reign of King Henry VIII. In the year 1547, the first of King Edwaid VI, December the second, the Convocation declared the opinion, '-nullo reclamante," that the Communion ought to be adminis- tered to all persons under '-both kind." Whereupon an Act of Parliament was made, ordering the Communion to be so adminis- tered. And then a committee of bishops, and other learned divines, was appointed to compose " an uniform order of Commu- nion, according to the rules of Scripture, and the use of the primitive Church." Li order to this, the committee repaired to Windsor castle, and in that retirement, within a few days, drew up that form which is printed in Bishop Sparrow's collection. And this being immediately brought into use, the next year the same persons, beino- impowered by a new commission, prepared 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 Bap- tism, Confirmation, Matrimony, Burial of the Dead, and other special occasions ; in which the foremenlioned office for the holy Communion was inserted, with many altera- tions and amendments. And the whole book being so framed, was set forth '• by the com- mon agreement and full assent both of the Parliament and Convocations provincial ;" that is the two Convocations of the provinces of Canterbury and York. The committee appointed to compose this Liturgy were, 1. Thomas Crannier, Archbishop of Can- terbury ; who was the chief promoter of our excellent Reformation ; and had a prin- cipal hand, not only in compiling the Lit- urgy, but in all the steps made towards it. He died a martyr to the religion of the Re- formation, which principally by his means had been established in the Church of Eng- land ; being burnt at Oxford in the reign of Glueen Mary, March 21, 1556. 2. Thomas Goodrich, Bishop of Ely. 3. Henry Holbech, alias Randes, Bishop of Lincoln. 4. George Day. Bishop of Chichester. 16 INTRODUCTION. 5. John Skip, Bishop of Hereford. 6. Thomas Thirlby. Bishop of Westmin- ster, f 7. Nicholas Ridley, Bisliop of Rochestei^ imd altcrwanls of London, lie was esteem- ed the ablest man of all that advanced tiic Reformation, for piety, learning, and solidity of jndgment. He died a martyr in Qneen .Mary's reign, being burnt at Oxford, October 16, 1555. 8. Dr. William May. Dean of St. Paul's, London, and afterwards also Master of Queen's College in Cambridge. 9. Dr. John Taylor, Dean, afterwards Bisliop, of Lincoln. He was deprived in the beffinnin? of Uueen Mary's reiirn, and died snon after. 10. Dr. Simon Heynes, Dean of Exeter. 11 . Dr. John liedmaync, Master of Trin- ity College in Cambridge, and Prebendary of Westminster. 12. Dr. Richard Cox, Dean of Christ Church in Oxford, Almoner and Privy Counsellor to King Edward VI. He was df j)rived of all his preferments in dueen Mary's reign, and fled to Franldbrt ; from whence returning in the reign of Queen Elizabeth, he was consecrated Bishop of Ely. 13. Mr. Thomas Robertson, Archdeacon of Leicester. The conmiissioners met in May, 1548. Having agreed to change nothing for the sake of change, but merely to endeavour, as far as circumstances would admit, to bring every thing back to the standard of the purer ages of the Gospel, by abolishing the erroneous doctrines, and in particular the unnecessary ceremonies, which Popery had introduced, they proceeded to examine the Breviaries, Missals, and Rituals, together with the books of other offices at that time in use. These they compared with ancient Liturgies, ajid the writings of the fathers. "Whatever they found consonant to the doctrine of Scripture, and the worship of early christian churches, they generally retained, and frequently^ improved. But tliey rejected the numerous corruptions, and superstitious innovations that had been grad ually brought in dtiring the latter ages. Tlie compilers, it is generally said, began with the morning Prayer. I do not Imow that any one, either of our ritualists, or com- mentators on the Liturgy, has described the office of Mattins, or Morning Prayer, as this service was performed in the Church of Eng- land prior to the reformation. A general and summary account of it may therefore gratify curiosity, where easy access cannot be had to the books in which it is ordained. Such an account will illustrate the principles upon which the leaders of our reformation proceeded : and a comparison of ancient mattins, with the mattins m Edward's first book, will prove, that the object of the com- pilers of our Liturgy, was, according to their o\^'Ti account, " neither to please those who were so addicted to their old customs, that they thought it a great matter of conscience to depart from a piece of the least of their ceremonies." nor, " on the other hand, those who would innovate all things, and liked nothing that was not new." They attempted " not so much to satisfy either of these parties, as to please God, and profit them both." IMattins, at this time, began with the Lord's Prayer, Hail Mary, and the Creed, which were said with a low voice, or privately, by the priest and people, all kneeling. Then, all standing up, the four versicles, which in our office follow the Lord's Prayer, are said with a loud voice by the priest and people alternately. When the priest pronounces the first versicle, " O Lord, open thou my lips," he is directed by the rubric, with his thumb to sig-n his mouth with the sign of the cross ; and at the third versicle, " O God, make speed to save me," he is, with his right hand, to cross himself from his forehead to his breast in one direction, and in a transverse' line from the left shoulder to the right. After the versicles, follow Gloria Patri, and in gen- eral, Allelujah. Between Allelujah, and the invitatory psalm, or Venite exultemus, comes the Invitatory, which varies according to the £':ason, or day. After Venite, follows a metri- cal hymn. Then psalms are recited, and les- INTRODUCTION. 17 sons read. In this part of the service there is considerable variety on different days. Thus was our excellent liiturgy compiled by martyrs and confessors, together with divers other learned bishops and divines ; and being revised and approved by the arch- bishops, bishops, and clergy of both the pro- vinces of Canterbury and York, was then confirmed by the King and the three Estates in Parliament, in the year 1548, who gave it tliis just encomium, namely, "■ which at this time BY THE AID OF THE HOLY GHOST with uniform agreement is of them concluded, set forth, (fcc." This Common Prayer Book is frequently called the first Book of Edward the Sixth ; or the Book of the second year of Edward the Sixth, But about the end of the year 1550, or the beginning of 1551, some exceptions Vxrere taken at some things in this book, which were thought to savour too much of super- ""/ .stition. To remove these objections tliere- fore. 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 under- standing the English tongue, had Latin versions prepared for them : one Allesse, a Scotch divine, translating it on purpose for the use of Bucer ; and Martyr being furnish- ed with the version of Sir John Cheke, who had also formerly translated it into Latin. The following were the most considerable additions and alterations that were then made ; some of which must be allowed to be good : namely, the addition of the Sentences, Exhortation, Confession, and Absolution, at the beo-innino; of the mornina; 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 ceremonies retained in the former book ; such as the use of " oil in baptism ;" the " unction of the sick ;" " prayers for souls departed," both in the Communion office and in that for the Burial of the Dead ; the • leaving out of the " invocation of the Holy Ghost" in the consecration of the eucha- rist, and the prayer of " oblation" that was used to follow it ; the omitting of the rubric, that ordered " water" 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 ex- plain the reason of " kneeling," at the Sacra- ment, The book thus revised and altered was again confirmed in Parliament in the year 1551. It is frequently called thesecond Book of Edward the Sixth, or the Book of the fifth year of Edward the Sixth ; and is very near the same with that which we now use. But both 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, wliich she was resolved to restore. When we consider the purity and excel- lence of this Liturgy, and its favourable reception, we are naturally led, to reflect upon the satisfaction and pleasure, with which its venerable authors must have con- templated the successful issue of their la- bours ; and to indulge a secret wish that they had been permitted to enjoy upon earth a protracted sense of so sublime a gratifica- tion. — But scarce was this salutary work completed, when the premature death of Edward made way for the elevation of Mary to the thorne, and the re-establishment of po pery in this kingdom. Though we must lament the fate of such men, as Cranmer, Ridley, and Latimer, and execrate the memory of Mary for bringing to the stake, prelates, to whom the reforma- tion is so essentially indebted, yet we have reason to rejoice, that her reign was not of sufficient duration to de.'itroy the fruits of their pious industry, and to restore the super- stition, and tyranny of the church of Rome, which were now so justly dreaded and ab- horred. But upon the accession of Q^ueen Eliza- beth, the Act of repeal was reversed ; and, in order to the restoring of the English ser- vice, several learned divines were appointed 18 INTRODUCTION. to take another review of King Edward's Litiiru^ics, and to frame from thom both a book for the use of the Church of England. The nanigsf of those who, Mr. Cambden says, were employed, are these that follow : Dr. Matthew Parker^ afterwards Arch- bishop of Canterbury. Dr. Richard Co.v, afterwards Bishop of Ely. Dr. May. Dr. Bill. Dr. James Pilkington, afterwards Bishop of Durliam. Sir Thomas Smith. Mr. David Whitehead. Mr. Edmund Grindall, afterwards Bish- op of London, and then Archbishop of Canterbury. To these, Mr. Strype says, were added Dr. Edwin Saudi/s, afterwards Bishop of Worcester, and Mr. Edward Guest, a very learned man, who was afterwards Archdea- con of Canterbury, Almoner to the dueen, and Bishop of Rochester, and afterwards of Salisbury. And this last person, Mr. Strype thhiks, had the main care of the whole busi- ness ; being as he supposes, recommended by Parker to supply his absence. It was debated at first, which of the two boolvs of King Edward should be received ; and Se- cretary Cecil sent several queries to Guest, concerninc: the reception of some particulars in the first book ; as prayers for the dead, the prayer of consecration, the delivery of the sacrament into the mouth of the com- municant, &c. 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 be 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 other\vise." The alteration in the Litany here men- tioned was the leaving out of a rough ex- Dression, namely, " From the t^nranny of the bishop of Rome, and all his detestable enor- mities," which was a part of the last depre- cation in both the books of King Edward ; and the adding: of those words to the first petition for the Q.ueen, " 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 ; pre- serve thy body and soul to everlasting life :" which were taken out of King Edwards 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 dueen 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 : namely, the first rubric, concerning the situation of the chancel and the proper place of reading divine service, was altered ; the habits en- joined 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 ofiice, 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 being the Q,uccn's design to unite the nation in one faith, it was recom- mended 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, in wliich every one was left to the freedom of his owai mind. And in this state the Liturgy continued without any farther alterations, till the first year of King James I : when the Puritans, who were now a numerous body, having petitioned for a reform of what they termed abuses, the King appointed a conference to INTRODUCTION. 19 be held at Hampton Court, between a select number of bishops and divines of the Estab- lished Church on one side, and the principal leaders among the Dissenters on the other, before himself as president, to hear what could be alleged for their non-conformity, and to judge whether an accoimiiodation between the parties would be practicable. The dem.ands of the Puritans were far too unreasonable" to be granted, and very soon set aside the hope of agreement : — but their objections may have contributed to produce some of the following improvements, which were soon after made in the Liturgy. In the Morning and Evening Prayers a collect, and in the Litany a particular intercession, were appointed for the royal family : the forms of thanksgiving upon several occa- sions were then added : the questions and answers concerning the Sacraments were subjoined to the Catechism, which before that time ended with the answer to the ques- tion immediately following the Lord's pray- er : and the administration of private baptism was by the rubric expressly confined to a lawful " minister," to prevent midwives or laymen from presuming to baptize. These and some other small additions and improve- ments were made by the authority of King James I, and universally adopted, although they were not ratified by Parliament. The following is a list of the bisliops and other divines of the Church, appointed on this oc- casion : Dr. John Whitgift, Archbishop of Can- terbury. Dr. Richard Bancroft, Bishop of Lon- don. Dr. Tobie Matthews, Bishop of Dur- ham. Dr. T'homas Bilson, Bishop of Winches- ter. Dr. Gervase Babbi7iton, Bishoip of Wor- cester. Dr. Anthony Rudd, Bishop of St. Da- vid's. Dr. Anthony Watson, Bishop of Chi- chester. Dr. Henry Robinson, Bishop of Carlisle. Dr. Thomas Dove, Bishop of Peter- borough. Dr. James Mountague, Dean of the Chapel. Dr. Thomas Ravis, Dean of Christ Church. Dr. John Bridges, Dean of Sanmi. Dr. Lancelot Andrews, Dean of West minster. Dr. John Overall, Dean of St. Paul's. Dr. Willia7n Barlow, Dean of Chester. Dr. Giles Tompson, Dean of Windsor. Dr. John King, Archdeacon of Not- tingham. Dr. Richard Field, after Dean of Glou- cester. There was little done in the English Common Prayer Book in King Charles the First's time : but it may be noticed in pass- ing, that in the Scotch Common Prayer Book there were several improvements made, some of which were taken into the last review, and more might have been so, but that the nation was not disposed to re- ceive them, the distempers of the late times having prejudiced many against it. Some of the most remarkable alterations in this book are : the word " priest" in the rubrics is changed into "presbyter ;" the Epistles and Gospels are set down according to the New Translation, as are also the Hymns and Psalms ; " Glory be to thee, Lord," is ordered to be said before the Gospel, and " Thanks be to thee, O Lord," after it. We come now to a memorable period in the history of our Liturgy, when the de- scendants and disciples of the Puritans, who had been so clamorous for a reform of cere- monies, and what they termed abuses, in the beginning of James' reign, vvere but too suc- cessful in their schemes of innovation. It is generally known that, by their artful machi- nations, they contrived to inflame the nation into rebellion, to overturn the government both in church and state, and to erect upon its rains a Babel of their own. Their triumph however, like that of their infatuated bre- thren, the builders of confusion on the plain of Shinar, was happily not of long duration. 20 INTRODUCTION. So little reason had the nation at large to be satisfied with that novel form of govern- ment, to which it was snbjoctcd by the re- gicides, that upon the decease of the Protec- tor, the presbyterians tlicmsclves were will- ing to accede to the re-establishment of the ancient monarchy, "When the restoration of Charles II. began to be concerted, he published at Breda a declaration concerning liberty of conscience in matters of religion. This was done with a view to soften the animosities that existed between tlie contending parties, and more especially to conciliate the presbyterians. The committee of nobles and commons ap- pointed cifterwards to wait upon the king at the Hig-ue, was accompanied by eight or ten of the most eminent divines of the pres- byterian communion. In a private confer- ence with Charles, "they declared them- selves no enemies to a moderate episcopacy." The kinurham.|Z)r. Cnnnnt. Dr. Warner, Bp. of Roches. \Dr. Spuraiow. Dr. King, Bp. ofCliichester. Dr. WaUis. Dr. Henchmm, Bp of Sarum. Dr. Manton. Dr. Morley, Bp- of Worrester. ^Tr. Cr.lamy, Dr. Snvderxon, Bp. of Lincoln. !;Vr. Baxter. Dr /ya/ie]/, Bp. of Peterburo. \Mr. Jnckson. Dr. Walton, Bp. of Chester. \Mr. Case. Dr. Slern, Bishop ofCarlisle. 'Jlr. Clark. Dr. Gaiiden, Bishop of Exeter.Llfr. Newcomen. On the Episcopalian side. On the Presbyterian side. COADJUTORS. Dr. EarJes, Dean of West. Dr. HeyUn. Dr. HdckeU. Dr. Birwick- Dr. Gunning. Dr. Pearson. Dr. Pierce. D''. Sparrow. Mr. Thorndike. COADJUTORS. Dr. Horton. Dr. Jaromh. Mr. Bates. Mr. Rawlinson. Mr. Cooper. Dr. Lighifool. Dr. Collins. Dr. Wood. JANUARY HATH XXXI DAYS. Calendar. Morning Prayer. Evening Prayer. 1 Lesson. 2 Lesson. 1 Lesson. 2 Lesson. 1 A Circumcis. 2 B Gen. 1 Matt. 1 Gen. 2 Romans 1 I 1 3 C 3 2 4 2 1 4 D 5 3 6 3 j 5 E 7 4 S 4 1 6 F Epiphayiy. 1 7 O 9 5^ov.21 11 5 1 8 A 12 5 V.21 13 6 9 B 14 6^ov. 16 15 7 10 d 16 6 V. 16 17 8 11 D IS^ov. 17 7 IS V. 17 9 12 E 19 ^0 V. 30 8^ov. 18 20 10 13 F 21 ^0 V. 22 8 V. 18 21 V. 22 11 14 G 22 9 to V. 18 23 12 15 1 -- A 24^ov.32 9 V.18 24 V. 32 13 16 B 25 to V. 19 10 25 V. 19 14 17 C 26iov. 17 11 26 V. 17 15 18 D 27 to V. 30 12 to V. 22 27 V. 30 16 19 E 28 12 V, 22 29^ov.l5 1 Cor. 1 20 F 29 V. 15 13^ov.31 30^ov.25 2 21 G 30 V. 25 13 V. 31 31^ov.25 3 22 A 31 V. 25 14 32 to V. 24 4 23 B 32 V. 24 15^0 v.21 33 5 24 C 34 15 v.21 35 6 25 D Con. St.Paul 26 E 37 16 39 7 27 28 F G 40 17 41^v.37 8 41 V. 37 18^0 v.21 42iov.25 9 29 A 42 V. 25 18 V. 21 43 to V. 15 10 30 B 43 V. 15 19 44 to V, 14 11 31 C 44 V.14 20^ov.l7 45^ov.l6 12 1 (41) • THE CALENDAR, WITH THE TABLE OF LESSONS. FEBRUARY HATH XXVHI DAYS * Calendar. Morning Prayer. Evening Phaykr. 1 Lesson. 2 Lesson. 1 Lesson. 2 Lesson. 1 D Gen, 45 v. 16 Mat. 20 V. 17 Gen. 46 1 Cor. 13 i ^ E Purification 21 to V. 23 14 3 F Virgin Mary 4.7 tow. U 21 V. 23 47 V. 13 15 16 4 G 48 22 to V. 23 49 5 A 50^ov.l5 22 V. 23 50 V. 15 2 Cor. 1 6 B Exd. 1 23 Exd. 2 2 7 C 3 24 4 to V. 18 3 8 D 4 V. 18 25 to V. 31 5 4 9 E 6 to V. 14 25 V. 31 6 V. 14 5 10 F 7 26 to V. 36 8^0 v.16 6 11 G 8 V.16 26 V. 36 9 to V. 13 7 12 A 9 V.13 27 10fov.l2 8 13 B 10 V. 12 28 11 9 14 C 12?ov.37 M'k. 1 12 V. 37 10 15 D 13 2 14 to V. 15 11 16 E 14 V. 15 3 15 12 17 F 16 4 to V. 26 17 13 18 G 18 4 V.26 19 Gal. 1 2 19 A 20 5 to V. 21 21 to V. 18 20 B 21 V. 18 5 V.21 22^0 v.16 3 21 C 22 V. 16 6fov.30 23 to V. 20 4 5 22 D 23 V. 20 6 V.30 24 23 E 32iov.l5 7^ov.24 32 V. 15 6 24 F St. Matthias. 7 V. 24 Ephes. 1 25 G 33 8^v.27 34 fd v.27 2 26 A 34 V. 27 8 V.27 40 3 27 B Lev. 19^ov. 19 9^0 v.30 Lev. 19 V.19 4 28 C 24 9 v.30 25 5 29 D 26 to V. 21 lOiov.32 26 v.2l:Ilomans 12 1 * Note, That except in every Leap Year, February hath 28 days only. (42) •• THECALENDAR, WITH THE TABLE OF LESSONS. 1 MARCH HATH XXXI DAYS. 1 Calendar. Morning Prayer. Evening Prayer. 1 1 Lesson. 2 Lesson. 1 Lesson. 1 2 Lesson. j 1 1 D Num. 11^0 1;. 24 M'k 10 V.32 Num 11 V.24 Ephes. 6 2 1 E 12 11 13 Philipp. 1 1 3 F 14 tn V. 26 12;ov.28 14 V. 26 2 ; 4 G l6^ov. 36 12 V. 28 16 V. 36 3 5 A 17 13 20 4 ' G B 21 14^0 A'. 26 22 Coloss. 1 1 7 C 23 14 V. 26 24 2 l| 8 D 25 15 27 3 i[ 9 K 30 16 3Uov. 25 4 1 10 F 31 V. 25 Luke 1 to V. 39 32 1 Thes. 1 ;| 11 G 35 1 V. 39 36 2 1 12 A Deu, l^ov. 19 2 to V. 40 Deu. 1 V. 19 3 1 13 B 2 to V. 26 2 V.40 2 V. 26 4 ii 14 C 3 3 4 to V. 25| 5 l| 15 D 4 V. 25 4 5 to V. 22,2 Thess. 1 ;| 16 E 5 V. 22 5 6 2 1 17 !•' 7 6 to V. 20 8 3 1 18 G 1 ^ 6 V.20 10 1 Tim. 1 ^1 19 A 1 11 7^ov.36 12 2,3 I 20 E 13 7 V.36 14 4 21 C 15 8^ov.26 16 5 22 D 17 8 V.26 18 6 23 EJ 19 9 to V. 37 20 2 Tim. 1 24 F 1 21 9 V.37 22 2 25 G Ann.V.I\lary 10 to V. 25 3 ! 26 A 24 10 V. 25 25 4 27 B 26 1 11^0 v.29 27 Titus 1 \ 28 C 28^ov. 15i 11 V.29 28 V. 15 2, 3 1 29 D 29 12 30 Fhilem. 30 31 E 31 13 32 Heb. 1 F 33 14 34 2 ' ■ (43) THE CALENDAR, WITH THE TABLE OF LESSONS. APRIL HATH XXX DAYS. Calendar. Morning Prayer. Evening Prayer. 1 Lesson. 2 Lesson. 1 Lesson. 2 Lesson. 1 G Josh. 1 Luk. 15 Josh. 2 Heb. 3 2 3 A 3 16 4 4 B 5 17SY. JoknBaptist. 17 V.24 26 aSV. Peter. 19^QV.20| 20 I" "22" I 24 27^v.21 "27 vy21 28 to V. 17 28 V. 17 25 imiiniiiTM 10 11 12 __ 18 2 19 V. 20| 3 21 1 4 23 1 5 (46) eaan THE CALENDAR, WITH THE TABLE OF LESSONS • JULY HATH XXXI DAYS. Calendar. Morning Prayer. Evening Prayer. 1 Lesson. 2 Lesson. 1 Lesson. 2 Lesson. 1 a Ezra 1 Mat. 1 Ezra 3 Philipp. 1 2 A 4 2 5 2 3 B 6 3 7 3 4 C S V. 21 4^ov. 17 9 4 5 D Neh. 1 4 V. 17 Neh. 2 Coloss. 1 6 E 4 to V. 13 5 to\.2i 4 V. 13 2 7 F 5 5 V.21 6 3 8 G 8 6 to V. 16 9 4 9 A 10 6 V. 16 13^ov.l5 1 Thes. 1 10 B 13 V. 15 7 Esth. 1 2 11 C Esth. 2 8 to V. 18 3 3 12 D 4 8 V.18 5 4 13 E 6 9^ov. 18 7 5 14 F 8 9 v.18 9^0 v.20 2 Thes. 1 15 G 9 V.20 10 Job 1 2 16 A Job 2 11 3 3 1 17 B 4 12 to V. 22 5 1 Tim. 1 18 C 6 12 V.22 7 2 3 19 D 8 13^ov.3l 9 4 2U E 10 13 V. 31 11 .5 21 F 12 14 to V. 22 13 6 22 G 14 14 V. 22 15 2 Tim. 1 23 A 16 15^0 v.21 17 a i 24 B 18 15 v.21 19 3 25 C St. James. 16 ^ 26 D 20 17 21 Titus 1 27 E 22 18^0 v.21 23 2 3 28 F 24 and 25 18 V. 21 26 Phil cm. j 29 G 27 19^ov. 16 28 Heb. 1 30 1 A 29 19 V. 16 30 2 31 Ib| 31 1 20^ov. 17 32 3 asxi BBBHSSIXSSMKEnBBi {if) 1 THE CALENDAR, 1 WITH THE TABLE OF LESSONS. AUGUST HATH XXXI DAYS. Calendar. Morning Prayer. Evening Prayer. 1 Lesson. 2 Lesso7i. 1 Lesson. 2 Lesson. 1 c Job 33 Mat. 20 V. 17 Job 34 Heb. 4 2 D 35 21iov.23 36 5 1 ^ E 37 21 V. 23 38 6 1 ^ F 39 22^ov.23 40 7 i ^ G 41 22 V. 23 42 8 1 6 A Prov. 1 to V. 20 23 to V. 25 Prov. 1 V. 20 9 1 7 B . 2 23 V. 25 3 10 1 8 C 4 24i;ov.29 5 11 I 9 D 6 to V. 20 24 V. 29 6 V.20 12 \ lU E 7 25 to V. 31 8 13 1 1 11 F 9 25 V.31 10 James 1 1 12 G 11 26 to V. 36 12 2 I 13 A 13 26 V. 36 U^ov. 16 3 1 14 B 14 V. 16 27 15 toY. 21 4 1 1 15 C 15 V.21 28 16 5 i 16 D 17^ov. 15 Mark 1 17 V. 15 1 Peter 1 1 ^^ E 18 2 19 2 1 ^^ ^ 20 3 21^ v.] 7 3 f 1 1^ ^ 21 V. 17 4^ov.26 22 to V. 17 4 i 20 A 22 V.17 4 V.26 23^ov.22 5 1 1 ^^ B 23 V. 22 5^0 v.21 24 2 Peter 1 22 C 25 5 v.21 26 2 i ^^ D 27 6 to V. 30 28 3 1 24 E iSt. BarthoL 6 V. 30 1 John 1 2 1 25 F 29 7 to V. 24 31 1 26 G Eccl. 1 7 V.24 b:cci. 2 3 i ^^ A 3 8 to V. 27 4 4 1 I ^^ B 5 8 V.27 6 5 |l 29 C 7 9 ^ V. 30 8 2, 3 Joliii 1 30 D 9 1 9 V.30 10 Jude 1 31 K 11 10 to V. 32 12 Roman? I mssm^sssifri'ji^^f^^rfmsmsssfiia (48) THE CALENDAR, WITH THE TABLE OF LESSONS SEPTEMBER HATH XXX DAYS. Calendar. _9 To A Morning Prayer. 1 Lesson. Jcr. V. 20 4^ov. 19 2 Lesson. M'k. 10 V. 32 11 Evening Prayer. 1 Lesson. 2 Lesson. Jer. 2 to V. 20 Rom. 12 to V. 28 7 tov. 21 8 H» 12 11 10 12 V. 28 13 14/OV.26 14 V. 26 15 16 Liik. 1 to V. 39 4 V.19 7 V.21 11 13 15 17 10 11 11 IT 15 18 1 •¥. 39 19 20 2 to V. 40, 21 22 2 V. 401 23 24 26 3 25 27 12 13 14 15 16 16 17 18 19 20 A 21 "22 "23' "IT 26 'W "28" 29 "30" St. Matthew St. Michael 1^' all Angels. 28 29 ICor. 30 6 to V. 20 31 6 V. 20 33 34 7 to V. 36 36 36 37 40 I l2 \ 44 I" ilZZi 48 V. 25i 49 23 50 v.21 1 8 to V. 26 ~8 vr26! 9 to V. 371 "9 vr37 lO^v.25 To vy25 ~ll/ov. 29! IT v72yi 13 39 _|" 41 ~| "43 I 45 and 46, 48 to \~25' 49 to V. 23,' ~507ov""2l 51 to v. 35J 10 TT 12" 15 (49) THE CALENDAR, WITH THE TABLE OF LESSONS. OCTOBER HATH XXXI DAYS. Calendar. Morning Prayer. Evening Prayer. 1 Lesson. . 2 Lesson. 1 Lesson. 2 Lesson. 1 A Jer. 51 V. 35 Luke 14 Jer. 52 1 Cor. 16 2 B Lam. 1 15 Lam. 2 2 Cor. 1 / 3 C 3 to V. 37 16 3 V.37 2f 4 5 D E 4 17^ov.20 5 3 Ezek. 1 17 V. 20 Ezek. 2 4 6 F 3 18 4 5 6 2 Tim. 1 2 3 4 Titus 1 2, 3 Philemon 6 |Heb. 1 8 1 2 10^ov.20| (51) • THE CALENDAR, WITH THE TABLE OF LESSONS. DECEMBER HATH XXXI DAYS. 1 Calendar. Morning Prayer. Evening Prayer. j 1 Lesson. 2 Lesson. 1 Lesson. 2 Lesson. 1 F Isa. 14 Acts ll^ov. 19 Isa. 15 Heb's. 7 1 ^ G 16 11 V.19 17 8 3 A 18 12 19 9 1 4 B 20,21 13^ov. 14 22 10 5 C 23 13 V. 14 24 11 6 D 25 14^0 v.19 26 12 7 E 27 14 V. 19 28 13 8 P 29 15 30 James 1 9 G 31 16/OV.14 32 2 10 A 33 16 V. 14 34 3 11 B 35 vrtoY.m 36 4 12 C 37 17 V. 16 38 5 13 D 39 18^ov. 18 40 1 Peter 1 14 E 41 18 V. 18 42 ■' 2 i 15 F 43. 19^ov. 21 44 3 1 16 G 45 19 V. 21 46 4 1 17 A 47 20 to V. 17 48 5 1 18 R 49 20 V. 17 50 2 Peter 1 19 C 51 21 52 2 20 D 53 22 54 3 21 K St. Thomas. 23 1 John 1 22 F 55 24 56 2 23 G 57 25 58 3 24 A 59 26 60 4 25 B Cliristmas. 26 C St. Stephen. 27 28 D St. John Ev. E Innocents. 27^ov.21 5 29 P 61 27 ¥.21 62 2 John 30 G 63 28/ov. 17 64 3 John 31 A 65 28 V. 17 66 Jude 1 (52) TABLES AND RULES FOR THE MOVEABLE AND IMMOVEABLE FEASTS; TOGETHER WITH THE DAYS OF FASTING AND AB3TIXENXE THROUGH THE WHOLE YEAR. Rules to know iDhen the Moveable Feasts and Holy-Days begin. Easter-Day, (1.) on which the rest depend, is always the First Sunday after the Full Moon which happens upon, or next after, the Twenty-first Day of March ; and if the Full Moon happen upon a Sunday, Easter-day is the Sunday after. Advent Sunday is always the nearest Sunday to the Feast of St. Andrew, whether before or after. Septuas^esima Sexa^esima Q,uinquagesima Quadraa^esima 1 [is f Nine ! Eiffht 1 ijigiiu I Weeks be- Seven ( fore Easter. [Six J Rogation-Sund. ] Ascension-day ( Whitsunday ( Trinity-Sunday J IS f Five Weeks ] Forty Days i after Seven Weeks ( Etist, { Eight Weeks (1.) To shew upon Avhat occasion this rule was i'ramcd, it is to be observed, that in the first a^es of Christianity there arose a great difference between the Churches of Asia, and other Church- es, about the day, wheieon Easter ought to be celebrated. The Churches of Asia kept their Easter upon the same day on which the Jews celebrated their passover, namely, upon the fourteenth day of their first month Nisan, (which month began at the new moon next to the vernal equinox ;) and this thev did upon what day of the week soever it fell ; and were from thence called "Q,uartodecimans," or such as kept Easter upon the fourteenth day of after the Phasis, or appearance of the moon : whereas the other Churches, especially those of the West, did not follow tliis custom, but kept their Easter on the Sunday following the Jewish pass- over ; partly the more to honour the day. and partly to distinguish between Jews and Chris- tians. Both sides pleaded apostolical tradition : these latter pretending to derive their practice from St. Peter and St. Paul : whilst the others, namely, the Asiatics, said they imitated the ex- ample of St. John. This difference for a considerable time contin- ued with a great deal of Christian charity and for- bearance ; but at length became the occasion of 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 pass- over, but, as had been generally observed, upon the Sunday a('ter«'ards." And that this dispute might never arise again, these paschal canons were then also established, namely, 1. " That the twenty-first day of March shall be accounted the vernal equinox. 2. " That the full moon happening upon or next after the twenty-first day of March, shall be taken for the full moon of Nisan. 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.'" Agreeable to these is the Rule for finding Eas- ter, still appointed by the Church. Wheatly. It may be here convenient to observe, that our Church does not reckon the full moons according to the rules of modern almanacs, but that she governs herself therein by the ancient synodical determinations, and paschal cycles of the Church. Dr. Nicholls. Also, that it was enacted by the 24th of George the Second, chap. 23, that " whereas a calendar, and also certain tables and rules for the fixing the true time of the celebra- tion of the feast of Easter, and the finding the times of the full moons on which the same de- pendeth, so as the same shall agree as nearly as may be with the decree of the said general Coun- cil (of Nice,) and also with the practice of for- eign countries, have been prepared, and are here- unto annexed :" therefore " the said feast of Eas- ter, or any of the moveable feasts thereon depend- ing, shall be no longer kept or obser\'ed according to the tables," which had been till then prefixed to the Common Prayer Book, but had been found considerably erroneous ; but '• that the said new calendar, tables, and rules hereunto annexed, shall be prefixed to all future editions of the said book in tne room and stead" of the former : and that (53) imipmr^'amMmmM^f'^^^-^s^s^'ST^ A TABLE OF FEASTS, TO BE OBSERVED IN THIS CHURCH, THROUGHOUT THE YEAR/^^ All Sundays in the year. The Circumcision of our Lord Jesus Christ. The Epiphany. The Conversion of St. Paul. The Purification of the blessed Virgin. St. Matthias the Apostle. The Annunciation of the Blessed Vir- gin. St. Mark the Evangelist. St. Philip and St. James, the Apostles. The Ascension of our Lord Jesus Christ. St. Barnabas. The Nativity of St. John the Baptist. St. Peter the Apostle. St. James the Apostle. St. Bartholomew the Apostle. St. Matthew the Apostle. St. Michael and All Angels. St. Luke the Evangelist. St. Simon and St. Jude, the Apostles. All Saints. St. Andrew the Apostle. St. Thomas the Apostle. The Nativity of our Lord Jesiis Christ. St. Stephen the Martyr. St. John the Evangelist. The Holy Innocents. Monday and Tuesday in Easter Week. Monday and Tuesday in Whitsun-Week. " the said feast of Easter, and all other moveable feasts thereon depending, shall be observed ac- cording to the said new calendar, tables, and rules hereunto annexed, in that part of Great Britain called England, and in all the dominions and countries aforesaid, wherein the Liturgy of the Church of England now is, or hereafter shall be used." The tables and rules to find Easter and the other moveable feasts, which are now pre- fixed to the Common Prayer Book, as indeed they have been ever since the year 1752, are the tables and rules specified in the above extract ; and, as such, are evidently part of the laAV of the land : by which, it will have been remarked, that provision is made, not only for " the celebration of the feast of Easter" on a day to be regulated by a certain full moon ; but likewise " for rinding the time of the full moon on which the same de- pendeth." Bishop Mant. (2.) By the fifth and sixth of Edward VI, chap. ?>, it Avas enacted, that all the days therein mentioned should be kept holydays, and none other. This Act was repealed in the first year of Q,ueen Marj^ : and in the first of (iueen Eliza- beth a bill to revive the same was brought into Parliament, but passed not ; so that the repeal of Queen Mary remained upon this Act till the first year of King James the First, when this repeal Avas taken off. In the mean while, the Calendar before the Book of Common Praver had directed what holydays should be obsen'ed ; and in the Articles published by Q,ueen Elizabeth, in the seventh year of her reign, one was, that there be none other holydays observed, besides the Sun- jl days, but only such as be set out for holydays as | in the said statute of the fifth and sixth of Ed- ward the Sixth, and in the new Calendar author- ized by the Glueen's Majesty : who appears in other instances, as she did probably in this, to have greatly disliked the Parliament's intermeddling in matters of religion, the ordering of which she reckoned one great branch of the royal supre- macy. In this table it is observable, that all the same days are rjipeated as '■ feasts," which were enact- ed to be '• holydays" by the aforesaid statute : and also these two were added, namely, "the Conversion of St. Paul," and " St. Barnabas," which perhaps were omitted out of the statute, because St. Paul and St. Barnabas were not ac- counted of the number of the twelve. But in the rubrick, which prescribeth the lessons proper for "holydays," those two festivals are specified under the denomination also of •• holydays." But their eves are not appointed by the Calendar, as the eves of 4the others are, to be lasting days. Dr. Burn. For observations upon each of the feasts in this table, as also upon the different Sundays in the \ foregoing table, the reader is referred to the notes ' on them as they severailv occur in the order of Collects. ' T. c. B. (54) A TABLE OF FASTS.^^^ Ash-Wednesday. Good-Friday. Other days of Fasting ; on which the Church requires such a measure of abstinence, as is most espe- cially suited to extraordinary acts and exercises of devotion. 1st. The forty days of Lent. (4.) 2d. The Ember-days at the Four Seasons, being the Wednesday, Friday, and Satur- day, after the first Sunday in Lent, the Feast of Pentecost, September 14, and De- cember 13. 3d. The three Rogation-days, being the Monday, Tuesday, and Wednesday, before Holy Thursday, or the Ascension of our Lord. 4th. All the Fridays in the year, except Christmas Day. (5.) In addition to the above, the first Thursday in November Tor, if any other day be appointed by the civil authority, then such day) shall be observed as a day ol thanksgiving to Almighty God, for the fruits of the earth, and all other blessings of his merciful providence. (3.) That fasting or abstinence from our usual sustenance is a proper means to express sorrow and grief, and a fit method to dispose our minds 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, Jonah iii. 5. whose notion of fast- ing, 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, Psal. xlix. 10, and Dan- iel ix. 3, and others ; we have instances of public fasts observed by the whole nation of the Jews at once upon solemn occasions. See Lev. xxiii. 26, &c, ; 2 Chron. xx. 3 ; Ezra viii. 21 ; Jer. xxxvi, 9; Zach. viii. 19; Joel 1. 14. It is true indeed, in the New Testament we find no positive pre- cept, that expressly requires and commands us to fast : but our Saviour mentions fasting \vith alms- giving and prayer, which are unquestionable du- ties ; and the directions he gave concerning the performance of it sufficiently suppose its neces- sity. And he himself was pleased before he entered upon his ministry, to give us an extraor- dinarv example in his own person, by fasting fortv days and forty nights. Matt. iv. 2. He ex- cused indeed his disciples from fasting, so long as He, ■• the Bridegroom, was with them •," be- cause that being a time of joy and gladness, it would be an improper season for tokens of sor- row : but then he intimates at the same time, that though it was not fit for them then, it would yet be their dutv hereafter : for '• the davs." says he, " will come, when the Bridegroom shall be taken from them, and then they shall faa," Matt. ix. 15. And accordingly we find, that after his as- cension, the duty ot fasting was not only recom- mended, 1 Cor. vii. 5; but practised by the apos- iles, as any one may see by the texts ol Scripture here referred to, Acts xiii. 2, and xiv. 23 ; 1 Cor. ix. 27 ; 2 Cor. vi. 5, and xi. 27. After the apos- tles, we find the primitive Christians very con- stant and regular in the observation both of their annual and weekly fasts. Their weekly fasts were kept on Wednesday 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 pre- paration for their feast of Easter. In the Church of Rome, fasting and abstinence admit of a distinction, and ditierent days are appointed for each of them. But I do not find that the Church of England makes any difference between them. It is true in the title of the Table of Vigils, &c. she mentions •' fasts and days of abstinence" separately : but when she comes to enumerate the particulars, she calls them all " days of fasting or abstinence," without distin- guishing the one from the other. The time she sets apart are such as she finds to have been ob- served by the earliest ages of the Church. Wheathj. (4.) In the " Table of Fasts" an error has been corrected, on the suggestion of Bishop White. In- stead of " The forty days of Lent," all our books have erroneously had it ''The Season of Lent" The corrected error, says the Bishoj), '• was not begun in Gaine's book, but may be found in that published by Hall & Sellers, in 1790, under the direction of a committee of the convention of 1789. In the proposed book, published by them, it was atrreeable to the English editions. The error must have been an oversight of the commit- tee, and makes an inconsistency of the table of fasts with that of feasts: the latter comprehend- ing the Sundays in lent, agreeably to the prac- tice of the christian church in all aires. T. c. b. (5.) FridavAvas, both in the Greek Churches and Latin, a Litany or humiliation day, in mem- ory of Christ crucified ; and so is kept iu ours. Bp. Sparrow. For observations upon each of the Fasts, the reader ijs referred to the notes on them, as they occur in the order of Collects. t. c. b. (55) H TABLES FOR FINDING THE HOLY-DAYS. A TABLE TO FIND EASTER DAY, From the present time till the year 1899, inclusive. Golden No 14 3 11 19 8 16 5 13 2 10 18 7 15 4 12 1 17 6 April Day of Mo.lSun. Letter. March 21 22 23 24 25 26 27 28 29 30 31 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 G D E F G A B G D B F G A B G D E F G A B G D E F G A B G D E F G A B G This table contains so much of the Galendar as is necessary for the determining of Easter ; to find which, look for the golden number of the year in the first column of the table, against which stands the day of the paschal full moon ; then look in the third column for the Sunday letter, next after the day of the full moon : and the day of the month standing against that Sunday letter is Easter-day. If the full moon happen upon a Sunday, then (ac- cording to the first rule) the next Sunday after is Easter -day. To find the golden number or prime, add one to the year of our Lord, and then divide by 19 ; the remainder, if any, is the golden number ; but if no- thing remain, then 19 is the golden number To find the Dominical or Sunday letter according to the Calendar, until the year 1899, inclusive, add to the year of our Lord its fourth part, omitting fractions, divide the sum by 7 ; and if there be no remain- der, then A is the Sunday letter ; but if any number remain, then the letter standing against that number in the small annexed table, is the Sunday letter. Note^ That in all Bissextile or Leap-Years, the letter found as above will be the Sunday letter from the intercalated day- exclusive, to the end of the year. A 1 G 2 F 3 E 4 D 5 C 6 B (66) ANOTHER TABLE TO FIND EASTER, TILL THE YEAR 1899, INCLUSIVE. Mf "11 '<.i'ilB ^WM SUNDAY LETTERS. Golden No. A B C D E F G I. April 16 17 18 19 20 14 15 II. April 9 3 4 5 6 7 8 III. March 26 27 28 29 23 24 25 IV. April 16 17 11 12 13 14 15 V. April 2 3 4 5 6 March 31 April 1 VI. April 23 24 25 19 20 21 22 VII. April 9 10 11 12 13 14 8 VIII. April 2 3 March 28 29 30 31 April 1 IX. April 16 17 18 19 20 21 22 X. April 9 10 11 5 6 7 8 XI. March 26 27 28 29 30 31 25 XII. April 16 17 18 19 13 14 15 XIII. April 2 3 4 5 6 7 8 XIV. March 26 27 28 22 23 24 25 XV. April 16 10 .11 12 13 14 15 XVI. April 2 3 4 5 March 30 31 April 1 XVII. April 23 24 18 19 20 21 22 XVIII. April 9 10 11 12 13 7 8 XIX. April 2 March 27 28 29 30 31 April 1 To make use of the precedinc^ Table, find the Sunday Letter for the Year, in the uppermost line, and the Golden Number, or Prime, in the column of Golden Num- bers, and against the Prime, in the same line, under the Sunday Letter, you have the day of the month on which Eastkr falleth that year. But, Note^ That the name of the ilonth is set on the left hand, or just with the figure, and followeth not as in other Tables, by descent, but collaterally. A TABLE of the DAYS on which EASTER will fall for 38 Years, being the Time of two Cvcles of the Moon. Year of our Lord. Golden Number. Epact. tjunday Letter taster Day. Year of our Lord. Golden Niuuber. Epact. Sunday Letter. Easter Day. 1824 5 1 2 11 DC B April 16 3 1843 4 1 2 11 A GF April 16 April 7 6 3 22 A xMarch 26 5 3 22 E March 23 7 8 4 5 3 14 G FE April 15 6 6 7 4 5 3 14 D C April 12 4 9 6 25 D 19 8 6 25 BA 23 30 7 6 C 11 9 7 6 G 8 1 8 17 B 3 50 8 17 F March 31 2 9 28 AG 22 1 9 28 E April 20 3 10 9 F 7 2 10 9 DC . 11 4 11 20 E March 30 3 11 20 B March 27 5 6 12 13 1 12 D CB April 19 3 4 5 12 13 1 12 A G April 16 8 7 14 23 A March 26 6 14 23 FE March 23 S 9 15 16 4 15 G F April 15 March 31 7 8 15 16 4 15 D C April 12 4 40 17 26 ED April 19 9 17 26 B 24 1 18 7 C 111 60 18 7 AG 8 2 19 18 B March 27l 1 19 18 F March 31 (57) A TABLE OF THE MOVEABLE FEASTS, According to the several days that Easter can possibly fall upon. H a. p April March 22 23 24 25 26 27 28 29 30 31 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 IS 19 20 21 22 23 24 25 ^ P p ^ s P B 2" II January 18 19 20 21 22 23 24 25 26 27 28 29 30 31 February 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 February 4 5 6 7 8 March 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 1 2 3 4 5 6 7 8 9 10 M o April xMay June 30 1 2 3 4 5 6 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 1 2 3 May June 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 1 2 3 4 5 6 7 8 9 10 11 12 13 {=■ P ^ P 27 27 27 27 27 26 26 26 26 26 26 26 25 25 25 25 25 25 25 24 24 24 24 24 24 24 23 23 23 23 23 23 23 22 22 November 29 30 December 1 2 3 November 27 28 29 30 December 1 2 3 November 27 28 29 30 December 1 21 3 November 27 28 29 30 December 1 3 November 27 28 29 1 30 December 1 November 27 1 28 Note, That in a Bissextile or Leap- Year, the number of Sundays after Epiphany will be the same as if Easter- day had fallen one day later than it really does. And, for the same reason, one day must, in every Leap- Year, be addfed to the day of the month given by the Table for Septuagesima Sunday, and for the first day of Lent ; unless the Table gives some day in the month of March for it ; for in that case, the day given by the Table is the right dav. (58) A. TABLE TO FIND EASTER DAY, From the Year 1900, to the year 2199, inchisive. Golden No. Day of Mo 14 3 11 19 8 16 5 13 •2 10 18 7 15 4 12 1 9 17 6 Sun. Letter. April March 22 23 24 25 26 27 28 29 30 31 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 IS 19 20 21 22 23 24 25 D E F G A B C D E F G A B C D E F G A B C D E F G A B C D E F G A B C The Golden Numbers in the foregoing Calendar will point out the Days of the Paschal full Moons, till the year of our Lord 1900 ; (1.) at which Time, in order that the Ecclesiastical Full Moons may fall nearly on the same Days with the real Full Moons, the Golden Numbers must be removed to different Days of the Calendar, as is done in the annexed Table, which contains so much of the Calendar then to be used, as is necessary for find- ing the Paschal full Moons, and the Feast of Easter, from the Year 1900, to the Year 2199, inclusive. This Table is to be made use of, in all respects, as the First Table, before inserted, for finding Easter till the Year 1899. (1.) In the Endish Book, there is a note underneath the months of March and April, in the Calen- j dar, intended to show the use of the golden numbers, in a column attached to these months only. It i is as follows. " The numbers here prefixed to the several days, between the 21st day of March, and ! the ISth day of April, both inclusive, denote the days upon which those full moons do fall, which happen upon or next after the 21st day of March, in 'those years, of which they are respectively the golden numbers : and the Sunday letter next following any such full moon points out Easter Day ; for that year. All which holds until the year of our Lord 1899 inclusive ; after which year, the place of these golden numbers will be to be changed, as is hereafter expressed." '• On investigating this subject," says Bishop White, " we found that the note was wanting in the i prayer books edited before the adoption of the Gregorian style in 1751, but was found in all the sue- ; ceeding editions consulted. From these circumstances it seems probable, that in making out the ! calendar for the American church, there was taken a book prior to the said date. The column, with : the golden numbers, may have been called for at the crisis of the change of style ; but, as it is insuf- , ticient for the finding of Easter, from its not showing how the golden numbers are to be found ; and ' as this, with the whole process for the finding of the festival, is provided for by a table appropriated | to that object ; it was thought proper to omit the column and the figures included in it." t. c. b. (59) GENERAL TABLES, For finding the DOMINICAL or SUNDAY LETTER, and the places of the GOLDEN NUMBERS in the Calendar. TABLE I * TABLE ll.t B 1900 2000 2900 J800 4700 4800 5700 6600 7500 7600 8500 C 2100 3000 3900 4000 4900 5800 6700 6800 7700 &c. D 2200 3100 3200 4100 5000 5900 6000 6900 E 2300 2400 3300 4200 5100 5200 6100 7000 7800 7900 8000 1600 2500 G 1700 1800 3400 4300 4400 5300 6200 7100 7200 8100 2600 2700 2800 3500 3600 4500 5400 6300 6400 7300 8200 3700 4600 5500 5600 6500 7400 8300 8400 * To find the Dominical or Sunday Letter for any given Year of our Lord, add to the year its fourth Part, omit- ting Fractions, and also the Number, which in Table I. standeth at the top of the Column, wherein the Num- ber of Hundreds, contained in that given Year is found ; Divide the Sum by 7, and if there be no Re- mainder, then A is the Sunday Letter ; but if any Num- ber remain, then the Letter which standeth under that Number at the Top of the Table, is the Sunday Letter, t To find the Month and Days of the Month to which the Golden Numbers ought to be prefixed in the Cal- endar in any eiven Year of our Lord, consistins of en- tire Hundred Years, and in all the intermediate Years, betwixt that and the next Hundredth Year following, B B B B B B B B Years. 1600 1700 1 1800 1 1900 2 2000 2 2100 2 2200 3 2300 4 2400 3 2500 4 2600 5 2700 5 2800 5 2900 6 3000 6 3100 7 3200 7 3300 7 3400 8 3500 9 3600 8 3700 9 3800 10 3900 10 4000 10 4100 11 4200 12 4300 12 4400 12 4500 13 4600 13 4700 14 4800 14 4900 14 5000 15 5100 16 B B B B B B B B B Years. 5200 5300 5400 5500 5600 5700 5800 5900 6000 6100 6200 6300 6400 6500 6600 6700 6800 6900 7000 7100 7200 7300 7400 7500 7600 7700 7800 7900 8000 8100 8200 8300 8400 8500 l}' remains to be observed on this subject, that in this responsive part of worship, all the congregation should join, audibly, and earnest- ly. To hear the soft voices of female piety, and the lisping tones of infancy, joining in concord ■with the stronger sounds of manhood, must afford 11 Glory be to the Father, and to the Son, and to the Holy Ghost ; delightful harmony to those who have any just sense of the "beauty of holiness." I know of nothing calculated to give us a more descriptive and affeciing idea of the joys and blessedness of heaven, than to be present in a numerous congre- gation, thus devoutly engaged in celebrating the goodness and loving kindness of God. It is like the worship of the Seraphim, " crying one unto another, and saying, holy, holy, holy, is the Lord of hosts :" (Is. vi. 3.) But unless this duty be attend- ed to by the congregation at large, the intention of the service is defeated, and its beauty and solem- nity are lost. It is not enough that a few faint voices are lieard ; the whole congregation should, with one heart, and with one mouth, glorify God, and their united answers should resemble " the voice of many waters." (Rev. xiv. 2.) Let, then, a regard for the honour of the Church, and for the glory of God, who delights in the order and beauty, as well as in the sincerity of his worship, awaken the zeal of every member of the Church. Let him preserve silence in the parts of the service performed by the minister, jomingin them, not with his voice, but with sincerity of mind and heart. But let every one consider it a sacred duty to repeat aloud, the parts in the service as- signed to the people. He will thus enjoy the satis- faction and the profit to be derived from performing his part of the important doty of worshipping UuO. His confession will be rendered more earnest, his supplications more lively, Wis praises more ardent; and while he imparts animation to the minister, by his hearty response, both will derive new energy from the mutual aid, and the worship of the sanc- tuary will ascend as acceptable incense to the Lord of Hosts. The versicles under consideration are taken from the penitential Psalm of David, and are now in- troduced with great propriety, after we have con- fessed our sins, and humbled ourselves before God, and before we presume to utter his praises contained in the Doxology, or sing them in the Psalms which follow it. From the conduct and experience of David, we learn the important lesson, that Ave can- not praise God aright, or worship him acceptably, till our minds are brought to a holy and devout frame. Sin clogs our affections, stupifies our souls, and makes us dumb before him. It seals the lip, and fetters the tongue. It makes our privileges a bur- den, and our duty a task. A deep sense of this, led the Psalmist to make the petition, " O Lord, open thou my lips ;" and the Church wisely instructs us, under similar circumstances, to do the same, that OUT " mouth may shew forth his praise." 82 MORNING PRAYER. Tkc petition, and the response, form the con- nej^ion between the peaitential and eucharistic parts of the service. Their meaning may be more fully expressed in the following paraphrase :-^" O God, from Avhoni the gift of utterauce proci-ed^, assist us in our devotions. We are unworthy, and of our- selves unnbic, to oiT«r unto thee any sacrifice; but thou, in thy holy word hast ovdained, that even babos and sucklings should perfect thy praise. Open, therefore, O -Lord, our lips, and by the inspi- ration of thy Holy Spu"it, so dispose our hearts, thai with our mouiha we may v>-orihi!y laud, and mairnify thy holy nrtme, through Jesus Christ our Lord." In the Enghsh Liturgy two other versicles are added ; viz. " Min. O God make speed to save us. " Ans. O Lord, make haste to help us" These were left out, in our revision of the Lit- urgy ; — probably as being but aa amplification of what had already been repeated, and because the sense was co;iiplete ^vith:?ut l!icm. t. c. b. (15.) Being thus jH-cparci, by penitence and prayer, to praise Goil, and having a good hope in his pardoning mercy, we proceed, like David, to turn our petitions into praises, and give due glory to the Father, and to the Son, and to the Holy Giiost. The Kubrick here directs the Congregation to stand up. and requires them to continue standing- till the Psalms are ended. This is the proper atti- tude of praise. It indicates the elovxiiioii of out hearts, and denotes that we are actively cn'^ao'cd in the service. The Hymn which is now used, is called t!ie Gloria Patri, from the two initial words in Latin which signify " Glory bo to the Father." It is sometimes called the lesser Doxology, in contradis- tiuciion to the greater Doxology, or angelical Hymn, beginning with "Glory be to God on high ;" which is appointed to be said in the office of the holy Comrr.union, and which, in our service may be said or sung at the close of the portion of Psalms, in the morning and evening service. From the limes of the Apostles, it has been the custom of all Churches to incorporate a-criptions of glory with prayer; and to conclude all Hymns, Psalms, and Sermons, with ascribing glory to the Father, to the Son, and to the Holy Ghost. St. Basil traces the first part of this Hymn or Doxolo- gy to the Apostolic age of the Church, and main- tains that it was founded on the first Symbolum, or Creed, which was evidently taken from the Form used in the administration of Baptism. Hooker adopting the argument of St. Basil, says, " Bap- timng, we use the name of the Father, and of the Son, and of the Holy Ghost. Confessing the Christian Faith, we declare our belief in the Fa- ther, and in the Son, and in the Holy Ghosl. Ascribing glory to God, we give it to the Father, and to the Son, and to the Holy Ghost." The earliest instance on record of the use of this hymn, is found in the Epistle of the Church of Smyrna, concerning the martyrdom of their belov- ed Bishop Polycarp ; from which we learn that a Doxology, like our Gloria Patri, formed the conclu- sion of bis dying prayer. Polycarp was conversant with the Apostles, was consecrated Bishop by St. John th€ Evangelist, and is designated in the Re- velations, as " the angel of the Church of Smyrna." Having received the precepts and adopted the opinions of the Apostles, he may well be supposed, in this instance, to have imitated their practice. Towards the close of the second century, we find similar Doxologies in the writings of Clement and Dyonisius of Alexandria ; and St. Basil informs us that in his time, Doxologies to the Father, and to the Son, and to the Holy Ghost, constituted the test by which the orthodox Churches were distin- guished from those that were corrupt. In the primitive ages of the Church, these Dox- ologies often varied in the mode of expression, though they were in substance the same. But when the Arians began to wrest some of the gen- eral expressions in which they were couched, to countenance their own heresy, the forms v.'hich were most liable to this perversion gradually fell in- to disuse, and that which ascribes "glory to the Father, and to the Son, and to the Holy Ghost," became the standing! order of the Church. The latter clause of the Hymn, claims a less an- cient date, and v.-as probably added some little time after the council of Nice. The occasion of the ad- dition must be attributed to the spreading of those heresies which denied the Son to be co-equal, and co-eternal Avith the Father. To evince the testi- mony of the orthodox Church against this error, and to declare what was the primitive sense of the Churck in ascribing " glory to the Father, Son, and Holy Ghost," it was thought proper to add the clause, "As it was in the beginning, is now, and ever shall be, world without end." But whatever may be said of the origin or the form of this doxology, if the exact words of it are not to be found in Scripture, the subject at least is divine. It is but a paraphrase of the song of the Seraphim, recorded by Isaiah (vi. 3 :) " One cried unto another and said, Holy, holy holy, is the Lord of Hosts : the whole earth is full of his glory." And its theme is the same as the Hymn of glory described by St. John in the Revelations: — " Holy, holy, holy. Lord God Almighty, which was, and is, and is to come. Thou art worthy, O Lord, to receive glory, and honor, and power." While, then, the Church above, " rests not day and night," but con- MORNING PRAYER. Ans. As it was in the beginning, is now, and ever shall be, world without end. Mm. Praise ye the Lord. (16.) Ans. The Lord's name be praised. ^f Then shall he said or sung the following Anthem; except on those days for which other Anthems are appointed ; and except also, iohen it is used in the course of the Psalms, on the nineteenth day of the inonth. Venite, exulienius Domino. (17.) O COME, let ns sing unto die Lord, let us heartily rejoice in the strength of our salvation. tinually cries, " Holy, holy, holy, Lord God of Hosts," we need seek no other warrant for the use, and frequent repetition of our Doxology ; " Glory be to the Father, and to the Son, and to the Holy Ghost ; as it was in the beginning, is now, and ever shall be, world without encU^ But since we use these words so frequendy, let us be careful not to use them as mere words with- out meaning. Let us be careful to form just ideas of the great and multiplied obligations we are un- der to praise the Almighty, and ascribe unto him the glory due unto his name. Let us ponder the special claims which the Father, the Son, and the Holy Ghost, each have to our most fervent and de- vout adorations. Let us reflect that we are indebted to God the Father, for our existence, as well as for our capacity of enjoying fellowship and commu- nion with himself; and when our race was ruin- ed by transgression, for not leaving us in misery and despair, but graciously devising a way for our recovery and salvation. Let us meditate on our obligations of love and gratitude to God the Son, who " gave himself for us, that he might redeem us from all iniquity ;" who "suffered the just for the unjust, that he might bring us to God;" who was "wounded for our transgressions, and bruised for our iniquities;" who "knowing no sin, Avas made to be sin for us, that we might be made the right- eousness of' God in him;" and let us join in the praises of the saints above, saying, " Thou art worthy : for thou was slain and hast redeemed us to God by thy blood :" Let us bear in mind the in- estimable benefits of God the Holy Ghost, by whose salutary influences we are made to be partakers of the blessings of redemption ; who " takes of the things of God, and shfews them unto us ;" who by his mysterious but effectual agency, produces in our minds such convictions of the evil of sin, and of the excellency of the way of salvation revealed in the Gospel, as leads us to an unreserved depen- dence on the merits and intercession of Christ, as the only "way or name given under heaven Let us come before his presence with thanksgiving, and show ourselves glad in him with psalms. For the Lord is a great God ; and a great King above ail gods. In his hand are all the corners of the earth ; and the strength of the hills is hb; also. The sea is his, and he made it ; and his hands prepared the dry land. O come, let us worship and fall down, and kneel before the Lord our Maker : For he is the Lord our God ; and we are the people of his pasture, and the sheep of his hand. O worship the Lord in the beauty of holi- whereby we must be saved:" The " Spirit that giveth life :" to whom v/e are indebted for all the real comfort of religion, for the divine refreshments which are vouchsafed in the ordinances of grace, and for every advancement towards a meetnessfor the kingdom of heaven. He who is accustomed to exercise himself in re- flections like ihese, will not consider it a formal or unmeaning service, when he renders " glory to the Father, and to the Son, and to the Holy Ghost;" and if any one should imagine that the ascription occurs too frequently, let him reflect whether it be not from v^ant of feeling and spirituality in his own heart, rather than from any impropriety in the ser- vice itself. The latter clause of the Doxology, intunates to us the manner in which v/e are to give glory to God ; " As it was in the beginning, is now, and ever shall be, world Vv'ithout end. In the beginning and before the creation, God had an essential glory that could neither admit of augmentation, nor suffer diminution. In the early ages of the world, his praises were sung and his glory declared by the Patriarchs and Prophets At the first promulgation of the Gospel, his glory Avas manifested by the tes- timony and the lives of the Apostles and primitive Christians. Notv, He is glorified in heaven, by an- gels and the spirits of just men made perfect ; and it can be only by the sincerity and fervency bf our devotions, if our feeble praiseij shall be heard in unison withtheir's. World without end, He will be glorified and praised by the redeemed above ; saying " unto him that hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, be glory and dominion forever and ever." Let us. therefore, unite our hearts and voices, and ascribe " Blessing, and hononr, and glory, and power, unto him that sitteth upon the throne, and unto the Lamb forever and ever." t. c. b. (16.) After the Doxology, and before the " Ve- nite Exultemus," the minister and people unite in 84 MORNING PRAYER. ness ; iRt the whole earth stand in awe of him. For he cometh, for he cometh to judge the earth ; and with righteousness to judge the world, and the people with his truth. % Then shall follow a Portion of the Psalms, (IS.) as they are appointed, (19.) or one of the Selections of Psalms set forth by this Chiirdt : and at the end of every Psalm, and lik excise at the end of the Venite, Benedicite, Jubilate, Benedic- tus, Cantate Domino, Bonum est confiteri, Deus misereatur, Benedic, Anima mea — MAY he saidor sinig the Gloria Patri ; and at the end of the whole Portion, or an impressive Alleluia. The minister addresses to them the exhortatiou, " Praise ye the Lord ;" and the people show their readiness ia the service by replying, " The Lord's name be praised." The versicle used by the minister, is a literal translation of the Hebrew Alleluia : — a form which is em- ployed by St. John in the Revelations, and was fre- quently repeated by tlie members of the ancient Church, both in their public offices, and private de- votions. It is used in this place with great pro- priety : for as we often employ the v/ords, "let us pray," to excite attention to the prayer ensuing, or as an indication that we are passing from one kind of prater to another; so we use the words, "Praise ye the Lord," to denote that we are to engage in the eucharistic part of the service, and to exhort the congregation to unite in praising God, not only mentally, but vocally and audibly, by repeating the responses allotted to them. When v/e are thus exhorted, let us answer with the heart and voice, " The Lord's name be praised." And as Alleluia is the Chorus of the heavenly Host, while they sing, '• Salvation, and glory, and honour, and power, unto the Lord our God," (Rev. xix. 1.) let us, when we ascribe glory to the Father, and to the Son, and to the Holy Ghost, rejoin amen; praise ye the Lord; Alleluia. May the Holy Spirit enable us to do this with fervency and sincerity ; that praising and glorifying the triune God now, as he was glorified in the heginning^^ we may be admitted to the blessedness of praising and glorifying him in that world which shall be tciV/i- out end, through him that loved us, Jesus Christ the righteous. t. c. b. '(17.) This psalm is entitled Venite Exultemiis from its beginning with these two words in the Latin version, in which lan'j;uage they signify " O come, let us sing," &c. It occurs in the Litur- gies ascribed to Basil and Chrysostom ; and Austin says it was used in the western Church. It is em- ployed by GUI Church as an introduction to the Selection of Psalms for the day, an al.i. be saidor sung" the Gloria Patri, or else the Gloria in l^^s.cELSlS, as folloiveth : (20.) Gloria in excelsis. (21.) GLORY be to God on high, and on earth peace, good will towards men. We pr^i'se- thee. we bless thee, we worship thee, we ^;lo- rify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty. O Lord, the only begotten Son Jesus Christ ; Lord God, Lamb of God, Son of the Father, that talcest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mer- psalms in general, having been originally compos- sed for the public service, though on what particu- lar occasion annotators are not agreed. By the author of the epistle to the Hebrews we are taught to consider it, as an address to believers under the Gospel dispensation. (Heb. iii. 15.) In this psalm, we are first called upon to praise God, from the consideration of his infinite power, which extends to all places, and has dominion over all creatures. We arc then required to pray to him, with the most humble adoration, as being our Saviour and Protector, and exercising the same care over his peo- ple, as the shepherd exercises over his flock. V/e are lastly exhorted to hear his holy word, and not to harden our hearts against his reproofs, and calls to repentance ; lest, after the example of thr" un- believing Israelites, Avho provoked and templed him by their disobedience in the wilderness, we be ex- cluded from the everlasting rest of the heavenly Canaan, into which God has assured us with the solemnity of an oath, that none shall enter, but those who are obedient to his Avord. Considering the subject of the psalm, and the motives to duty which it presents, we find it is a very proper introduction to the succeeding parts of the service, which consist of praise, prayer, and hearing of God's holy word. Its being placed here, is an additional proof of what has been already re- marked, and may every where be observed, the pious and prudent care of the Church of England in the selection of her devotional oflBces. Shepherd. We left out the latter part of the " Venite," (as in the English book) as being limited to the con- dition of the Jews : but I wish we had ended with the 7th verse, as there is now an awkward repeti- tion of the two added verses on the 19th day of the month. Ep. White. (IS.) The Book of Psalms, is that collection ot sacred hymns, which were composed by devout MORNING PRAYER. 85 cy upon us. Thou that takestaway the sins of the world, receive our prayer. Thou that sittest at the risrht hand of God the Father, have mercy upon us. members of the Jewish Church, for the purpose of praising God, both oa public and private occasions. They are usually called the Psalms of David, from his corapoiing the greater part of them. The oilier authors, whose names are mentioned, are Asaph, Ethan, Ilcman, Moses, and Solomon, but to each of the four last is ascribed only a single psalm; except we suppose that Solomon wrote the seventy-second as v,-ell as the hundred and twenty- seventh. Of the 150, about 70 are expressly at- tributed to David ; and there is internal evidence that others, which do not bear his name, are of his compc.sition. From the number and excellence of David's p3alms, he is, in the records of his own times, styled " tlie Sweet Psalmist of Israel." Being not merely works of human ingenuity, but dictated by the Spirit of God, they are adapt- ed to all states and conditions of the Church. They are found to be as useful to Cliristiatis of the present day, as they were formerly to the Jews, or even to the persons themselves by whom they were originally written. From this comprehensive char- acter, and from the intrinsic merits of subject and composition, the psalms have ahvays deservedly been held in the highest estimation. Whatever difference of opinion may have existed among the ancient Christians, either with regard to specula- tive points of theology, or external forms of wor- ship, ail agreed in the use of these hymns, as the most effectual instrument of devotion. " The ancients, when they speak of the psalms," says Hooker, " use to fall into large discourses, shewing how this part, above the rest, doth of pur- pose set forth and celebrate all the considerations and operations, which belong to God : it magnifi- eth the holy meditations and actions of divine men : it is of things heavenly and universal declaration, v.'orking in them whose hearts God inspireth Avith a due consideration thereof, an habit or disposition of mind, whereby they are made fit vessels both for receipt, and for delivery of whatsoever spiritual perfection. What is there necessary for men to know, which the Psalms are not able to teach? They are to beginners an easy and familiar intro- duction, a mighty augmentation of all virtue and knowledge in such as are entered before, a strong confirmation to the most perfect. Heroical mag- nanimity, exquisite justice, grave moderation, ex- act wisdom, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wTath, the comforts of grace, the works of Providence over this world, and the promised joys of that world For thou Only art holy ; thou only art the Lord ; thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. which is to come, all good necessarily to be either known, done, or had, this one celestial fountain yieldeth. Let there be any grief, or disease inci- dent to the soul of man, any wound, or sickness named, for which there is not in this treasure house a present comfortable remedy at all times ready to be found. This is the very cause, Avhy we iterate the Psalms oftener than any other part of Scripture besides ; the cause wherefore we inure the people together with their minister, and not the minister alone, to read them, as other parts of Scripture he doth." Shepherd. It is certain the temple service consisted chiefly of forms taken out of this book of Psalms, 1 Chron. xvi. 1, 7 — 37; 1 Chron. xxv. 1, 2 ; and the prayers of the modern Jews are also most chiefly gathered from thence. The Christians undoubtedly used them in their public service in the Apostles' times. 1 Cor. xiv. 26 ; Col. iii. 16 ; and in the following ages it is plain, that they sang the Psalms in the Church by turns, each side answering the other: indeed it appears the Psalms were placed about the beginning of the prayers, soon after the Confes- sion ; and that they Avere so often repeated at Church, that the poorest Christians could say them by heart, and used to sing them at their labours, in their houses, and in their fields. The author ct them, holy David, first set them to vocal and in- strumental music ; and pious antiquity did use them in their assemblies with music also ; and so we may very fitly do, where we have convenience, for this makes our Churches the very emblem of the heavenly choir, which is always represented as praising God in this manner : and experience sli^ws, that music works very much on the affections of well tempered men ; it calms their minds ; com- poses their thoughts ; excites their devotion ; and fills their soul with a mighty pleasure, while they thus set forth his praise. The Church having thus fitted the Psalms for daily use, it is our duty to say or sing them with great devotion ; and if we have performed the fore- going parts of the Liturgy as we ou^ht. nothing can fit us better to sing David's Psalms with Da- vid's spirit ; for all that hath been done hitherto was to tune cur hearts, that we may say, " O God, my heart is ready," or fixed : " I will sing and give praise," Ps. cviii. 1. And, as St. Basil notes, this frame of spirit is more necessary in the use of the Psalms, than of any other part of Scripture, the rest being only read to us, but every man is to repeat these as his own words. Dean Comber. 86 MORNING PRAYER. TF TJien shall he read the first Lesson, (22,) according^ to the Table or Calendar ; As it is so primitive and useful an order to have the Psalms thus read ; and as this " Psalter" is an entire body oi" devotion, having different forms, to exercise several gra,ces, by way of internal act and spiritual intentions, containing in it, confessions, thanksgivings, prayers, praises, and intercessions ; let every one be sure to do it standing, sitting be- ing only allowed Avhilst the Lessons or the Epistle is reading. Collis. (19.) The Christian Church has uniformly ap- pointed the Psalms to be repeated oftencr than any other part of Scripture, excepting only that divine form of prayer, which was taught by our Lord him- self, and in our Church makes apart of every service. " Christians," says Chrysostom, " exercise, them- selves in David's Psalms oftener than in any part of the Old, or New Testament. — Moses the great Law -giver, who saiv God face to face, and wrote of the creation of the world, is scarcely read through once a year. The Holy Gospels, where Christ's miracles are preached, where God converses with man, where devils are cast out, lepers are cleansed, and the blind restored to sight, where death is de- stroyed, where is the food for immortality, the holy sacraments, the words of life, holy precepts, pre- cious promises ; these we read over once or twice a week. What shall I say of blessed Paul, the preacher of Christ 1 His epistles we read twice in the week. We get them not by heart, but attend to them while they are reading. — But as to David's Psalms, the grace of the Holy Spirit has so order- ed it, that they are repeated night and day. In the vigils of the church, the first, the midst, the last, are David's Psalms. In the, morning, David's Psalms are sought for, and the first, the midst, and the last, is David. At funeral solemnities, the first, the midst, and the last, is David. In private houses the first, the midst, and the last, is David. — Many that know not a letter can say David's Psalms by heart." Jerome tells us, that " in the morning, at the third, sixth, and ninth hour, in the evening, and at midnight, David's Psalms are sung over in order, and no man is suffered to be ignorant of David's Psalms." From the times of the Apostles, the recitation of Psalms has every where formed one principal part of the service of the Church. Some of the early Christians, m particular those of the East, re- hearsed sometimes twenty, sometimes sixty psalms m a day. About the year 350, in the Churches of Egypt, twelve were repeated in the morning, and the same number in the evening. This practice made its way into the Avestern Church ; for from Jerome we karn, that the whole book of Psalms after iiyhich shall be said or sung the fulloiolng Hymn. was read over once in seven days. If twenty-four were read every day, the whole would be read in somewhat less than a week. With us the Psalms are recited much oftener than any other part of Scripture, and thus far our established practice corresponds with the usage of the ancient Church. At the same time, that all the Psalms may be read in course, and that our Morn- ing and Evening Prayer may not tire or disgust by its prolixity, we assign, for this purpose, the term of thirty days. Shepherd. Standing has usually been considered as the most properattitude for praise and thanksgiving. Accord- ingly we find that, in the ancient Chuich, the Psalms were almost universally recited in this posture. ?6. The alternate recitation of the Psalms is not, as far as I at present recollect, enjoined by any Ru- brick, nor by any other injunction of our Church. But we uniformly adopt it, and in defence of our practice, we have to allege, that it is perfectly con- genial to the usage of antiquity, is sanctioned by the recommendation of the wisest and best among the fathers, has been ratified by respectable coun- cils, and the most approved ecclesiastical laws. and is obviously calculated to keep up the atten- tion, and assist the devotion of the people. ih. (20.) In some parts of the eastern Church Gloria Patri was formerly repeated at the end of the last psalm, which was called Alleluja, because they al- ways selected for the concluding psalm one of those which had the title Alleluja prefixed. The conclu- ding psalm was likewise called Antiphona, or the Auiiphonial Psalm, from its being recited in alter- nate portions, that is, nearly in the same manner in which we repeat all the Psalms. The ancient practice, however, of all the wes- tern Churches, (that of Rome alone excepted) was to repeat Gloria Patri at the end of every psalm. There is a peculiar propriety in this. The Dox- ology serves for a general application to each psalm. And as a penitential psalm may be followed by a psalm of thanksgiving, and that succeeded by one of adoration or prophecy, if they, were not separated by this Doxology, or something of the like nature, subjects very distant and distinct might be strange- ly and improperly united. Shepherd. (21.) For remarks on the Gloria in excelsis, see the Commentary on the Communion Service. T. c. B. - (22.) From the Exhortation, at the opening of the service, v/c learn that one principal end of our meeting together in the house of God, is, " to hear his roost holy word." After reciting a portion of the psalms there is a peculiar propriety in reading other parts of Holy Scripture. Our minds being' MORNING PRAYER. 87 elevated, and our affections warmed, by celebrating the praises of God, we are prepared to listen with attention and reverence to the history of his provi- dence, the dispensation of his grace, and the rules of our duty. Here therefore follow, witli the inter- vention only of a hymn, two lessons, the first taken from the Old Testament, ihe second from the New. The course pursued by the Church points out the order and disposition of the two covenants, arid shews the harmony and connexion that exists be- tween them. Shepherd. After the Psalms follow the Lessons. For hav- ing, according to the Exhortation, " set forth God's most worthy praise," we proceed to "hear his most holy word." And then a respite is given to the bent of the mind: for, whereas in the work of praising it was active, in hearing it is only attentive. Besides, a different faculty of (he soul is now called into employment. In the Psalms the will and af- fections were employed; but now in the Lessons chiefly the understanding. And, as with the mem- bers of the body, so with the faculties of the mind, a change of employment prevents Avearinesg, and affords relief. Dr. Bisse, Dr. Bennet. He, Avhich prayeth in due sort, is thereby made the more at- tentive to hear ; and he, which heareth, the more earnest to pray. Hooker. That they, who are blessed with a revelation from God, should read and hear it with reverence, when they assemble to Avorship him, is a plain dictate of reason and religion. Accordingly the Jews "read Moses and the Prophets in their synagogues of old time," as the book of Acts informs us. Acts xiii. 27, XV. 21 ; and so indeed do writers of their own, in the same age with it: who boast of the practice as a most useful and honourable distinction pecu- liar to their nation, that tlie laws of life were thus published to all the people. The primitive Chris- tians, as one of the earliest apologists for tliem, Justin Martyr, tells us, read at their meeting, both the Jewish prophets, and the writings of the apos- tles, in proper portions. And when the Church of Rome had broken them into small fragments, in- terrupted with other things ; and had continued to read even these in Latin, after it was no longer un- derstood ; our Church rectified both errors ; and liath taken care that the Old Testament should be gone through once a year and the New thrice. Only we omit some parts of the former ; which are repeti- tions of what is related in other parts, or bare lists of genealogies and families, or too mystical and abstruse to be edifying in public! ; on which last account we omit also tlie book of Revelation, excepting two or three chapters ; matters of such difficulty being wisely thought fitter for the private meditation and study of those, who are quahfied to The order, in which the books of both Testa- ments are read, is that in which they stand. Only in the Old, the Prophet Isaiah, containing the fullest predictions of Christ's coming and kingdom, is placed at the approach of his nativity : and in the New, the Gospels and Acts are the Lessons for the morning, and the Epistles for the afternoon. In this manner we make provision for every day in the year: and hence one great recommendation of daily attendance on public prayers, where there are opportunities for it, is, that by means of it we shall proceed regularly through the sacred writings, and preserve the due connection of the several discove- ries, made in them to man. But for the first Les- sons on Sundays, those chapters of the Old Tes- tament are selected, which appear to be most use- ful. The second Lessons being from the New, there was no necessity, and little room for choice. And to Holydays such portions of both are adapted, as best agree v/ith the occasion. Ahp. Seeker. AVhilst the Scriptures are reading, the people should reverently attend to what is read, consider- ing that it is the Word of God, Avhich is the rule of their duty, and by which they shall be judged at the last day. And whensoever any thing ap- plies to their own case, whether it be instruction or correction, comfort or reproof, let them take par- ticular care thereof, and treasure it up in honest hearts, and endeavour to conduct themselves ac- cording to it in the whole course of their conversa- tion. Thus the publick reading of God's word will become truly profitable, and they wiU have reason to return God special thanks for every op- portunity of hearing it : whereas otherwise it will only aggravate their sins, and increase their con- demnation. Dr. Bennet. With respect to the Apocryphal books it may be observed, that they are read in the congregation, not as divine, but as venerable for their antiquity and for the spirit of religion that breathes in them . that the doctrine of them in the main is excellent, and the narrations instructive; that they were quo- ted Avith respect in the first ages of Christianity ; that they were read in publick from very early ages ; that it would have given great and needless of- fence at the Reformation to have left them out entirely ; and that they are never appointed for the Lord's day. At least the second Lessons are at all times canonical Scripture : of which a great deal more is read, besides the Psalms, even in those of our Churches which have not week-day prayers, than in any one congregation not of the Church of England. Ahp. Seeker. Upon Saints'-days another order is observed: for upon them the Church appoints Lessons out ol the moral books, such as the Proverbs, EcJesiastes, Ecclesiasticus, and Wisdom, which containing ex- 88 MORNING PRAYER. T Note, That before every Lesson, the Minister shall s.iij, Here beLni'iiotli such a Chapter, or Verse of such a Chapter, of cellent instructions of life anil conversation, are fit to be read upon d;iys of saints, whose exemplary lives and deatha are the causes of the Church's solemn commemoration of them, and commenda- tion of them lu us. Other holyJays, such as Christmas-Jay, the Cir- cumcision, the Epijihany, «Slc, have proper Lessons appomted suitable to the occasions. And, as for the soconJ Lessons, though gener- ally the Church observes the same course on Sun- days as on week-days, yet on some particular holy- days and saints'-days such Lessons are appointed, as either explain the mystery, relate the event commemorated, or apply the example. Wheatley. The proper Lessons are very well chosen, espe- cially those for particular occasions: some of which, particularly Gen. xxii. for Good-Friday, are the same which the Church used in St, Augusiin's time. Dean Comber. There being in the English Book, select Les- sons from the Old Testament, for Sundays, was thought useful ; and the reasons for it seemed to jusiilV the taking of select Lc-sons from the New. Whether it has been done with judgment, and whether the same may be said of the moderate changes made in the columns of Lessons from the Old, must be left to every man's opinion. Bp. White. The arrangement of lessons from the Old Tes- tament appointed for Sundays in the American Church, is different from that observed in the English. From Advent to Septuagesima nearly the same order is observed in both ; but from Sep- tuagesima to Easter, in the American service, pas- sages from the prophets of a penitential character, or exhorting to repentance, are read ; from Easter to Whitsunday, chapters from the prophets adapt- ed to the seasons; and from Trinity Sunday to the 22d Sunday after Trinity, selections from the His- torical Books. The remainder of the year the lessons from the book of Proverbs coincides nearly with those in the English service. The lessons from the New Testament in the English Prayer Book, are those appointed for the day of the month. In the American, there are lessons specially ap- pointed for all the Sundays in the year. The prin- cipal part of these alterations were made in what is now called " the proposed Book," or the Liturgy set forth under tlie authority of the Convention of 1785 ; and the following reasons are given for them in the preface. " The same reasons which occa- sioned a table of first lessons for Sundays and other holy-days seemed to require the making of a such a Book : And after every Lesson, Here ondeth the iirst, or the secoRd Les- son. (23.) -/ table of second lessons also, which is accordingly done. Those for the morning are intended to suit the several scasoas, without any material repetition of the epistles and gospels for the same season ; and those for the evening are selected in the order of the sacred books. Besides this the table cf first lessons has been reviewed ; and some new chap- ters are introduced on the supposition of their being more edifying ; and some transpositions of lessons have been made, the better to suit the seasons." The committee who w^here empowered by the con- vention of 1785 to form the Calendar, were the Rev. Dr. White, tha present venerable Bishop of Pennsylvania, the Rev. Dr. Smiili, and the Rev. Dr. Wharton. The committee appointed by the convention of 1789, to prepare a Calendar and Table of Lessons for morning and evening prayer throughout the year, were the Rev. Dr. Parker, (afterwards Bishop of Massachusetts,) the Rev. Dr. Moore, (afterwards Bishop of New-York.) the Rev. Mr. Bond, Dr. Clark^on, and the Rev. Mr. Jarvis, (afterwards Bishop of Connecticut.) Their report having been amended by the house of Bish- ops, was ratified by the Convention, and is now the order used in the American Church. Note to the American edition of Mlieatlexj. (23.) Before every Lesson the minister is direct- ed to give notice to the people what chapter he reads, by saying. Here beginneth stick 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 attention, by introducing the Lesson witl» these words. Thus saith the Lord. After every Lesson the minister with us is also directed to give notice that it is finished, by saying, Here cndcththefrstor second Lesson; which is the form now prescribed instead of the old one, /fere endeth such a chapter of such a book, which were the words enjoined by all our former Liturgies. As for the people, there is no posture prescribed ^ for them ; but in former times they always stood, ^ to shew their reverence. It is recorded of the Jews in the book of Neheraiah, that when Ezra opened the bonk of the /otp, in the sight of the people, all the people stood up. And in the first ages of Chris- tianity 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. Wheatley. MOKiUNG PRAYER. 89 Te Deum laudamiis. (24.) "WE praise thee, O God ; we acknow- ledpfe thee to be the Lord. All the earth dotli worship thee, the Fa- ther everlasting. To thee all Ano^els cry aloud ^ the Hea- vens, and all the Povv'-ers therein. To thee, Cherubim and Seraphim con- tinually do cry. Holy, iioly, hoi}''. Lord God of Sabaoth. Heaven and earth are iuU of the majesty of thy glory. The glorious company of the Apostles praise thee. (24.) In the circle of Christian duties, there is none niore delightful, none more generally necessary, than that of praise. As God in every thing shews mer(!y, so must we "in every thing give thanks, (1 Thess. V. IS.) teaching and admonishing one another in psalms and hymns and spiritual songs, Kini,-ing with grace in our hearts unto the Lord." (C^I. iii. 16.) Hymns of praise are peculiarly be- coming in the house of God : and from the days of our Saviour and his Apostles to the present times, the recitation of songs of thanksgiving has eyer constituted one principal part of the public wor- ship. Besides the Psalms, and the sacred writings, hymns of human composition were admitted into the public^ service. Such, in all probabihty, was ' the hymn, which a Roman historian and inquisitor iiiforms us, the Christians of the first ages, " in their anteiucan assemblies, addressed to Christ as God." From ancient canons and authentic records it ap- pears, that hymns were intermingled with the other pans of the service, and in particular, that after the rcadingof a portion of the Old and New Testament, a psalm or hymn was usually sung. Now this is the very order which the Church of England ob- serves in her service. Both in her Morning and Evening Prayer, she appoints a hymn to be used after the first Lessen, and another after the second. By this grateful variety the mind of the devout worshipper is secured against distraction, relieved I from languor, and enabled to proceed with atten- * I tion and fervour. SnEPHERn. •| This ancient and excellent Hymn is said to have been composed by St. Ambrose and first sung at the baptism of St. Augustin : though afterward the people, as St. Ambrose himself saith, daily repeat- ed it with great devotion and delight. It contains three particulars. First, an act of praise ofiered to God by us, and by all creatures as well in earth as in heaven ; particulaiiy the angt-ls, and the saints which are there, join vn'ith us. Secondly, a con- 12 The goodly fellowship of the Prophets praise thee. The noble array of Martyrs praise thee. The holy Church, throughout all the world, doth acknowledge thee : The Father, of an infinite majesty ; Thine adorable, true, and only Son ; Also the Holy Ghost, the Comforter. Thou art the King of Glory, O Christ. Thou art the everlasting Son of the Fa- ther. When thou tookest upon thee to deliver man, thou didst humble thyself to be born of a virgin. fession of faith ; declaring the general consent unto it, and the particulars of it ; namely, concerning every Person in the Trinity, the Father, Son, and Holy Ghost ; and more largely concerning the Son. as to his divinity, his humanity, and particularly his incarnation ; his death ; his present glory ; and his return to judgment. Thirdly, a supplication grounded upon it ; 1. for all his people, that they may be preserved here, and saved hereafter; 2. for ourselves, who daily praise him, that we may be kept from future sin, and be pardoned for what is past, because we trust in him. Dean Comber. It appears certain, that this hymn was used gen- --. erally by the Church in her publicjc devotions be- * fore the middle of the sixth century, at which time St. Bennet instituted his order, and prescribed the singing of this hymn as one of his rules. Dr. Nicholls. The author however was probably not St. Ambrose, but Nicetius. a Bishop who lived at that time. But be he the author, or be he not, the frame is so excellently modclied, that the Church /^ could not injoin a better of human structure: and ''■ indeed it is the structure only that is human, the materials being divine, and of sacred derivation. UEstrange. Whoever was the author of the Te Deum. its excellence is surpassed by no human composition. Indeed the composition alone is human, the mate- rials are of divine original. Ever since its intro- duction into the offices of the Church, Avhich took place in the sixth ceiiturv, it has deservedly been held in the highest estimation. And the venera- ble compilers of our Liturgy have with great pro- priety retained this hymn in the daily Morning ser- vice. It was the complaint of Dr. Bennet, and is still to be lamented, that in the use of this hymn many are exceedingly careless. Some repeat it with so little attention and zeal, that they seem neither to regard what they say, nor to consider to whom the hyma is addressed. The language, he observes, is won- derfully sublime and affectionate, and we cannot 90 MORNING PRAYER. utter any thing more pious and heavenly. Let our souls be warmed with correspondent affections. Let us mentally speak the versiclcs, which we do not pronounce with our lips, and make the whole hymn one continued act of ardent and intense devotion. Of the various excellencies of Te Deum, its me- thodical composition is not the least considerable. It is divided into three parts, each in its original form, composed of ten versicles. In its present state it is observable, that there is an odd vcrsicle, and that the first part consists only of nine ; for the versicles which were formerly the first and second, have since been united into one. The first part is an act of praise, or an amplified Doxology. The second, a confession of the leading articles of the Christian Faith. The third contains intercessions for the whole Church, and supplications for ourselves. The nine introductory versicles, which anciently were ten, are entirely eucharistical, consisting of praise. Having heard the promises, or threats of the Almighty, and persuaded by the precepts, or warned by the examples, contained in the first Lesson, we begin this hymn with praising the in- spirer of the sacred volume from which the Lesson is extracted. 1. We first express our gratitude to God, and ac- knowledge his supreme authority over all his crea- tures. 2. To heighten our devotion, we turn our eyes towards the rational part of his creation upon earth, who in general we presume, as well as our- selves, daily perform this duty. 3. We then direct our attention to the inhabitants of Heaven, one principal part of whose employment, and one chief source of whose happiness, we are taught to be- lieve, is to glorify God's holy name. 4. This hymn not only opens to us a view of Heaven, but with the evangelical prophet (Isa. vi. 3.) and beloved disciple (Rev. iv. S.) it carries us thither, to behold the various order of angels, che- robira, seraphim, and all the heavenly powers. 5. In honour of the glorious trinity, they continual- ly sing, " Holy, Holy, Holy, Lord God of Hosts, the whole earth is full of thy glory :" la which divine hymn they acknowledge God to be Jehovah- Sabaoth, [Sabaoth is the plural number of a Hebrew word, and signifies armies, or hosts, as it is commonly rendered in the translation of the Bible.'] or the original author and absolute gover- nor of all powers both in heaven and earth — 6, 7, 8, 9. The hymn proceeds to invite us to join with the angelic Hosts, with the prophets, apostles, and martyrs, in praises to God now, as we expect to be united with them in glory hereafter. The ten following versicles, which compose the serond part of the hymn, are a confession of faith, each article of which contains an additional motive to praise God. The Angels and glorified spirits see God face to face. As we behold his glory only by the eye of faith, we cannot better set forth his praise, than by giving our unfeigned assent to his revelation, and by professing our faith in him, whom the Host ot Heaven worship and adore. 10. As members ot the holy Catholic Church, we acknowledge the ever- blessed Trinity, 11. the infinite majesty of the Fa- ther, 12. the honor due to his only begotten Son, our Lord and Saviour, 13. and the divinity and personaUty of the Holy Ghost, our advocate in Heaven, our comforter on earth. 14. More espe- cially we address ourselves to our Redeemer, and as he is very God of very God, we acknowledge him to be the King of glory, a title appropriated to the Lord of Hosts ."done. 15. We declare, that he is the everlasting Son of the Father, not created as angels, nor adopted as men, but by eternal gen- eration begotten of the Father, with whom he is co-eternal and co-equal. 16. The hymn proceeds to celebrate his mercies, and with joy and thank- fulness declares that, when he undertook to dehver us from death eternal, and to accomplish our re- demption, he disdained not to be conceived in the womb of the Virgin Mary, to partake of the same nature, and to become subject to the same infirmi- ties with ourselves. 17. Being thus God and man, he submitted to the cruel death of the cross, and by dying for us overcame death, and disarmed it of the sharpness of its sting. By his meritorious suf- ferings he has procured for all true believers, ad- mission into the kingdom of Heaven, from which they were excluded by their own sins, as Avell as through the transgression of their primitive father. 18. Our blessed Redeemer, as the reward of his obedience, sits on the right hand of God. He has ah-eady, in his human nature, taken possession of the kingdom of glory in the name of all his faithful followers, and dispenses it to all that believe in him. 19. From this height of glory, we believe, that he, the man Jesus Christ, will come to be our judge ; and if we honestly endeavodr to conform our lives -f to his Gospel, our very judge, who is now our me- ^ diator and intercessor, will be our advocate and friend. 20. Here our thanksgiving and confession of faith are naturally turned into prayer. — Having con- templated the Saviour of the world, in his eternal glory, and in his state of humiliation and exalta- tion, we intercede for all the people of God, im- ploring internal assistance, and everlasting salva- tion : We beseech him to help them with his grace, and to enable them to perform their duty upon earth, and, 21. finally by his infinite mercy, to admit them to be numbered with those departed MORNING PRAYER. 91 "When thou hadst overcome the sharpness of death, thou didst open the kingdom of heaven to all believers. Thon sittest at the right hand of God, in the glory of the Father. We believe that thou shalt come to be our Judge. We therefore pray thee, help thy servants, whom thou hast redeerped with thy precious blood. Make them to be numbered with tliy saints, in glory everlasting, O Lord, save thy people, and bless thine heritage. Govern them, and lift them up for ever. Day by day we magnify thee ; Saints whom he has already received into his rest and will reward with his g'ory. 22. That we may be assured of obtaining this lieavenly inheriiance, we entreat him to save his people from all evil, and bless his peculiar heritage, the Christian Church. 23. We beseech the shepherd of our souls to guide and direct us, v/henevcr we err and stray, and when we stumble, and are liable to fall, to hft us up, to strengthen and support us against our spiritual adversaries. 24. This protection and support for ourselves and others, we solicit with humble confidence, because agreeably to God's will and our duty, we daily magnify his name in hymns, and, 25. worship him constandy in our prayers. 26. Sensible of our own infirmities, and assured that praise is not acceptable from the lips of sin- ners, we pray that we may be kept this day from committing sin ; that temptation may neither de- prive us of the benefit of our present devotions, nor indispose us for the return of duty on the following morn. 27. We know, that our transgressions are numerous and grievous. We therefore beseech Christ not only to preserve us from falling into sin, A but also to forgive our past offences. We be- '^ seecli him to look on our frailty and strengthen us; on our guilt and pardon us. We therefore reiterate our fervent ])etition, have mercy upon us. 28. Un- less we find mercy for our past sins, we must be condemned, and escept we obtain the grace of fu- ture assistance, we shall be overcome by our sjjirit- ual adversaries : Ave therefore pray the third time, that his mercy may lighten or fall upon us, and that it may comfort and invigorate us. Here we plead not our merits but our distress. On ourselves and „./*^all sublunary power we renounce dependence. Our confidence and trust we place only in his mercy and truth. 29. He who is faithful and just has promised, that he will save those who put their trust in him. We therefore conclude this hymn in the words of the Psalmist, expressing our hope, fJiat we are in the number of those that trust in And we worship thy name ever, world without end. Vouchsafe, O Lord, to keep us this day without sin. O Lord, have mercy upon us, have mercy upon us. O Lord, let thy mercy be upon us, as our trust is in thee. O Lord, in thee have I trusted ; let me never be confounded, i 1 Or this Canticle. (24.) Benedicite, omnia opera Domini. O ALL ye Works of the Lord, bless ye the Lord ; praise him, and magnify him for ever. him, and our confidence that we shall not eventual- ly be ashamed, confounded, or disappointed of our hope. Shepherd. If it should be asked why the Doxoloi^y, is not to be used at the end of this hymn, it may be re- plied that the hymn itself is but an enlarged Dox- ology. It is also to be further observed, that there is no authority for responding Amen, at the close of it. T. c, B. (24.) The Song of the Three Children is some- times used, instead of the " Te Deum," after the first lesson : which, though it be not canonical Scripture, is an exact paraphrase of the 148th Psalm, being an elegant summons to all God's works to praise him, intimating that they all set forth his glory, and inviting us, who have the benefit of them, to praise and magnify his name with them. It begins with the whole creation, even " all the works of the Lord," and then particularizes the several parts of it with their inhabitants. Dean Comber. This was an ancient hymn in the Jewish Church, and adopted into the Christian worship in • public devotion from very early times : being used, as St. Augustin affirms, in his time, on the solemn festivals of the Church. Indeed our Church doth not accept it for canonical Scripture, because it is not found in the Hebrew, nor was allowed in the Jewish canon. But, by whomsoever and upon whatever occasion it was composed or uttered, it is not only very ancient, but is a pious form of praise, and fit to excite a spirit of devotion in the reader. Dr. Nicholls, Dean Comber. St. Cyprian quotes it as a part of the holy Scrip- tures : 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 A, D. 390. And when after- wards it was left out by some that performed di- vine service, the fourth council of Toledo, in the 92 MORNING PRAYER. O ye Angels of the Lord, bless ye tlic Lord ; praise him, and magnify him for ever. O ye Heavens, bless ye the Lord ; praise him, and magnify hiin for ever. O ye AVaters that be above the Firma- ment, bless ye the Lord ; praise him, and maornify him for ever. O all ye Powers of the Lord, bless ye ihe Lord ; praise him, and magnify him for ever. O ye Sun and ]\loon, bless ye the Lord ; praise him, and magnify him for ever. O ye Stars of heaven, bless ye the Lord ; praise him, and magnify him for ever. O ye Showers and Dew, bless ye the Lord ; praise him, and magnify him for ever. yc Winds of God, bless ye the Lord ; praise him, and magnify him forever. O ye Fire and Heat, bless yo the Lord ; praise him, and magnify him for ever. O ye Winter and Summer, bless yc the Lord; praise him, and magnify him for ever. O ye Dews and Frosts, bless jq the Lord ; praise him, and magnify him for ever. O ye Frost and Cold, bless ye the Lord ; praise him, and magnify him for ever. O ye Ice and Snow, bless ye the Lord ; praise him, and magnify him for ever. O ye Nights and Days, bless ye the Lord ; praise him, and magnify him for ever. O ye Light and Darkness, bless ye the Lord ; praise him, and magnify him for ever. O ye Lightnings and Clouds, bless ye the Lord ; praise him, and magnify him for ever. year 663, commanded it to be used, and excommu- nicated the Priests that omitted it. Our Church indeed docs not receive it for canonical Scripture, because it is not to be found in the Hebrew, nor was aHowed in the Jewish canon : but it is not- withstanding an exact paraphrase of the 148th Psalm, and so like it in words and sense, that who- ever despiseth this, rcproachcth that part of the canonical writinsjs. As to the subject of it, it is an elegant summons to all God's works to praise him: intimatiug that they all set out his glory, and invite us, who have the benefit of them, to join with these three chil- dren (to whom so great, and wonderful a deliver- ance was given) in praising and magnifying the Lord for ever. So that when we would glorify God for his Torks, which is one main end of the Lord's day ; when the lesson treats of the creation, or sets r O let the Earth bless the Lord ; yea, let it praise him, and magnify him for ever. O ye Mountains and Hills, bless ye the Lord ; praise him, and magnify him for ever. O all ye green Things upon earth, bless ye the Lord ; praise him, and magnify him for ever. O ye Wells, bless ye the Lord ; praise him, and magnify him for ever. O ye Seas and Floods, bless yo the Lord ; praise him, and magnify him for ever. O ye Whales, and all that move in the waters, bless ye the Lord ; praise him, and magnify him for ever. O all ye Fowls of the air, bless ye the Lord ; praise him, and magnify him for ever. O all ye Beasts and Cattle, bless ye the Lord ; praise him, and magnify him for ever. O ye Children of Men, bless yc the Lord ; praise him, and magnify him for ever. O let Israel bless the Lord ; praise him, and magnify him for ever. O ye Priests of the Lord, bless ye the Lord ; praise him, and magnify him for ever. O ye Servants of the Lord, bless ye the Lord ] praise him, and magnify him for ever. O ye Spirits and Souls of the righteous, bless ye the Lord ; praise him, and magnify him for ever. O ye holy and humble Men of heart, bless ye the Lord ; praise him, and magnify him for ever. 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 7'e Deum, Benediclte was to be used. So that, as I have already observed, they were not ori- ginally inserted for choice : but to be used at differ- ent parts of the year. But when the second book came out with double Hymns for the other Lesson ; these also were left indifferent at the discretion of the minister, and the words. Or this Canticle in- serted before the Hymn we are now speaking of. Wheatley. This and the Te Deum are the only hymns used in our service, that are of man's composing. Our Chuich being careful, even beyond all the ancient MORNING 1 Then shall he read, in like manner, the second Lesson, (25.) taken out of the New Testa^nent. according to the Table or Calendar ; and after that, the follow- ing' Psalm. Jubilate Deo. Psalm c. (26.) O BE joyful ill the Lord, all ye lands; serve the Lord with gladness, and come be- fore his presence with a song. Be ye sure that the Lord" he is God; it is he that hath made us, and not we ourselves ; we are liis people and tlie sheep of his pasture. O go your way into his gates with thanks- giving, and into his courts with praise ; be thankful unto him, and speak good of his name. • Churches, ia singing to God, to sing in the words .of God. Dr. Bisse. y^ (25.) The cause of reading first the Old Testa- ment, then the New, and always somewhat out of both, is most likely to have been that which Justin Martvr and St. Augustin observe in comparing the /", two Testament^ " The Apostles," saith the one, ^ " have taught us, as themselves did learn, first the precepts of the Law, and then the Gospels. For what else is the Law, but the Gospel foreshowed ? J What other the Gospel, than the Law fulfilled ?" In like sort the other, '= What the Old Testament hath, the very same the New containeth ; but that v.-hich lieth there as under a shadow, is here brought forth into the open sun. Things there pre- figured are here performed." Again, "In the Old Testament there is a close comprehension of the Nev/ ; in the New, an open discovery of the Old. To be short, this method of pubUck reading either pur- posely did tend, or at the leastwise doth fitly serve, that from smaller things the minds of the hearers may go forward to the knowledge of greater, and by degrees climb up from the lowest to the highest things. Hooker. As by this harmony of the lessons the faith of the hearers is established ; so by the order, where- in they are read, the understanding is enlightened. Whilst therefore the lessons, whether out of the Old or New Testament, are read in our ears, we should not let them pass away as a vulgar history, or an idle legend, or as the word of man : but rev- erently listen to it, as it is in truth the word of God. For the minister in reading the Scriptures is, even as Aaron was, the mouth of God to the people : for v/hich cause he is directed to turn his face to them as speaking to them from God, and to read standing, to signify his authority. When there- fore he standeth up in order to read the lesson, let every devout hearer take that advice, which EU gave to Samuel, waiting likewise in the sanctuary, saying within himself: " Speak, Lord ; for thy ser- PRAYER. 93 For the Lord is gracious, his mercy is / .'y everlasting; and his truth endureth from ^^"^ generation to generation. 1 Or this Hymn. (27.) Benedictus. St. Lnke i. 68. BLESSED be the Lord God of Israel ; for he liath visited and redeemed his people ; And hath raised up a mighty salvation for us, in the house of his servant David ; As he spake by the mouth of his holy Pro- phets, which have been since the world be- gan : That we should be saved from our ene- mies, and from the hand of all that hale us. ^ vant heareth." 1 Sam. iii. 9. And let us not only hekrken, but apply what we hear; if examples, let these lead us; if precepts, let these teach us; if commands, let these bind us ; if promises, let these encourage us; if threats, let these warn us ; if mer- cies, let these comfort us ; if judgments, let these awaken us. In whatsoever way the Lesson brings us instruction in righteousness, which it always does in some way, let us at the close answer with the congregation of Israel, saying in our hearts, "all that the Lord hath spoken, we will do." Exod. xix. 8. Dr. Bisse. (26.) This Psalm is called Jubilate Deo, from its initial words in the Latin version, or in English. " O be joyful in the Lord." Its Hebrew title is, A Song of Praise. It is said to have been compos- ed by David upon occasion of a publick thanks- giving, and was sung by the Jewish Church at the oblation of the peace-offering, as the priest was en- tering into the temple. And immediately after hearing the Gospel of peace, it is a form of praise perfectly suitable to every Christian assembly. For the divine attributes here celebrated, gracious goodness, everlasting mercy, never-failing truth, and parental care, are in the Gospel most fully displayed. This hymn was first added to our Morning Pray- er in the Second Book of Edward VI. Shepherd. (27.) Having expressed our thankfulness to God in one of the abovementioned Hymns for the light 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 is always taken out either of the Gospels or the Acts ; which contain an historical account of the 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 hosts, who all break forth in praises to God; so when the 94 MORNING PRAYER. 1" Then shall be said the Apostles^ Creed, hy the Min ister and the People, standing : And any Chnrches may otnit the icords, He descended into Hell, or may, instead of them, nse the words, He went into the place of dopartedSpirits, lohich are consid- ered as words of the same ineaning in the Creed. (28.) same tidings are rehearsed by the Priest, both he uud the people immediately join their mutual gra- tulations, praising God, and saying, Blessed be the Lord God of Israel, for he hath visited and re- deemed his people ; and hath raised up a mighty salvation for us in the house of his servant Da- vid, d^'C. Being the Hymn that was composed by good old Zacharias, at the circumcision of his son, St. John the Baptist, and containing a thanksgiving to God for t!ic incarnation of our Saviour, and for those unspeakable morcics, which (though they v/cre not then fully completed) were quickly after- wards the subject of the whole Church's praises. Wheatley. When the Gospel was first published to the world, the angels sang praise; and all holy men to whom it was revealud, entertained these " good tidings" with great joy. And since it is our duty also, whenever we hear the Gospel read, to give glory to God, therefore the Church appoints this bymn, which was composed by holy Zacharias upon the first notice that God had sent a Saviour to mankind, and is one of the first Evangelical hymns indited by God's Spirit upon this occasion. Its original therefore is divine, its matter unexcep- tionable, and its fitness for this place unquestion- able. Dean Comber. The Benedicttis, as it stands in the English Book, comprehends the entire prophecy of Zach- arias; but on account of its length, and the parti- 1 cular application of the latter part of it, the English / Clergy generally give the preference to the Hun- J dreth Psalm. In the American Book, the last ten verses are judiciously omitted. " This omission from the Benedictus," says Bishop White, "was on the same principle with that from the ' Venite,' but I wish it had ended with the 3d verse." T. C. B. (28.) A sound faith is essentially necessary to a correct practice. It lies at the foundation of all true reUgion, and without it, no man can worship God aright. " He that cometh to God, must beHeve that he is, and that he is a rewarder of them that diligently seek him." The holy Scriptures con- stantly urge the necessity of a correct and living faith, and describe it as an instrument or medium, appointed of God, through which we are made par- takers of the various and important blessings of sal- vation. These scriptures themselves since they I BELIEVE in God, the Father Al- mighty, Maker of heaven and eartli : And in Jesns Christ, his only Son, our Lord ; Who was conceived by the Holy Ghost, Born of the Vir^jin Mary, Suffered under Pontius Pilate, Was crucified, dead, and buried ; He descended into hell ; The third day he rose from the dead ; He are the only revelation of divine truth, and contain every thing necessary for a Christian to beUeve, must constitute, in the largest sense, our Creed, or rule of faith. But since the scriptures, besides the fundamental doctrines of Christianity, comprehend also a groat variety of truths of less importance, it became expedient for the Church to frame a sum- mary of the articles of indispensable belief, which might be readily learned, and easily understood by all her members. To these articles of our belief we give the name of Creed — a term derived from the Latin word Credo, which signifies, I believe. In the Eastern Churches, it was commonly called Sumbolon, from the word Sumballo, to put together. The Creed which stands first in order, in our Liturgy, is called the Apostles' Creed. This Creed is. properly speaking, a profession of faith in the holy and undivided Trinity. In this point of view, it corresponds with the Doxology, which is a very compendious catholic creed ; and they both derive their origin principally from the form of Baptism delivered by our Lord. There is an ancient, though fabulous, tradition, that this Creed was the joint work of the Apostles: — each one furnishing an article till the whole was com- pleted. But it was termed the Apostles' Creed, not because it was composed by the Apostles them- selves, in the very form of words in which it is now expressed, but partly because its doctrines are the doctrines taught by the Apostles, and partly bo- ' cause it is derived from Churches which we.re termed ApostoUc. — It was an ancient custom to call those Churches, in which any .pMsoa had per- sonally taught, especially if he had resided there any considerable time, or had died there, Apostolic Churches. Such were the Churches of Jerusa- lem. Corinth, Ephesus, and Antioch. in the East> O Such too was Rome, in the west, where St. Paul and St. Peter had lived, aad had been martyred. When any one in the western world, spoke of the Apostolic Church, Rome was supposed to be un- derstood, because no other could be thus designated. Hence, their Bishop came to be called the Apos- tolic Bishop; their see, the Apostlic see; their ^ faith, the Apostolic faith ; and among the rest, the Creed they used, the Apostolic Creed. It is not without propriety, therefore, that this Creed takes its name from the Apostles. It con- MORNING PRAYER. 95 ascended into heaven, And sitteth on the right haiid of God the Father Ahnighty ; tains an excellent epitome of the doctrines which ihey taught — expressed, as nearly as possible, in their own words: And though some of its arti- cles were added in latter times, the greater part of it is probably derived from the usage of the Apos- tles. That Creeds, not unlike that now under consi- deration, were used by the Apostles, we have the fullest reason to believe. Irena;us, the scholar of Polycarp, the disci[!le of St. John, repeats a Creed similar to ours, and assures us that "the Church, dispersed throughout the whole world, had received this faith from the Apostles and their disciples." And Tertullian gives us a Creed of similar import, declaring that it had been current '• as a rule of faith in the Church, from the beginning of the Gospel." We do find, indeed, some diversity in the forms of the ancient Creeds, but their sub- stance is so completely the same, as to afford proof that from the very first promulgation of Christiani- ty, a compendious system of faith Avas established by its founders. Originally, the Creed was only used at the administration of the sacrament of Baptism, and in private devotions. It made no part of any public Liturgy, till near the close of the fourth century, when it was first introduced by the Bishop of Antioch. About a century after, it was ordered to be recited before the Lord's Prayer, in the Churches throughout Spain; and it was not established as a part of the Romish daily service, till more than four centuries after this period. At the Reformation, the Church of England thought fit to contmue it in her order of daily service, be- cause we cannot be too often reminded of the fun- damental articles of that faith once delivered to the saints, and on which we build all our offices of public worship. The place which the Creed holds in our morning and evening Prayer, is the most proper that could have been chosen ; Avhether considered in reference to what goes before it, or in regard to what follows it. It is preceded by the lessons taken out of the Holy Scriptures. "Faith Cometh by hearing; and after we have listened to the word of God, it is very fitting that we should make a public profession of our belief in what it contains. The word preached did not profit the Jews, for want of faith in them that heard it. That this may not be the case with us, we call our faith into a more vigorous exercise by a public declaration of it.— After the Creed, follow the Col- lects and Prayers. Our belief is the basis of our supplications. "Faith is the fountain of Prayer," says St. Austin; and "how shall they call on him From thence he shall come to judge the quick and the dead. in whom they have not believed ?" asks an inspired Apostle. That we may call upon God properly and effectually, we first declare our belief, by reci- ting the Creed, With admirable fitness then, have the compilers of our liturgy directed us to repeat the Creed, after we have heard God's "holy word," and before we proceed to "ask those things which are requisite and necessary as well for the body as the soul." The Rubric directs that the Creed be said "by the minister and the people." It is the confession of the whole congregation, and every person present ought personally to pronounce it with the minister. As " Vv^ilh the heart man believeth unto righteous- ness," so " with the mouth confession is made unto salvation :" And though in scripture v/e arc in- structed to pray for one another, yet every one must believe for himself, and ought to make the profes- sion of his belief with his own mouth. The Rubric further directs that the Creed shall This then makes a considerabie portion of the va- riable Collects. The rest are appointed, one for each Sunday and week in the year. And the in- tention, however imperfectly executed, must have been, that sometimes praying more explicitly for this grace or mercy, sometimes for that, we may be likelier to obtain, through Gt)d's goodness, all that are needful for us. The objection, that our service is taken from the Popish, affects chiefly the Collects. But those of our's which are the .^ame with their's, are mostly derived from Prayer Books, brought over in tlie days of tliat Pope, by whose means our Saxon an- cestors were converted to Christianity, above 1100 years ago : and they were old ones tlien ; much older than the main errors of popery. However, partly at, and partly since, the Reformation, such of the Collects in those books, as wanted and de- served it, have been carefully corrected ; many, that were thought improper, quite removed; and new ones framed in their stead. But why should those be changed, which are both faultless in themselves, and recommended by venerable antiquity ? Abp. Seeker. Concerning the particular Collectf^, see below, in j connection with the Epistles and Gospels, t. c. b. I (33.) The Collect for peace is taken from the I Sacramentar)- of St. Gregory, and is distinguished / MORNING PRAYER. 103 power of any adversaries, through the might •of Jesus Christ our Lord. Amen. •H A Collect for Grace. (34.) O LORD, our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day ; delend us in fur its piety, not less than for its comprehensive brevity. It maybe expanded and illustrated by the following Paraphrase : — " O God from whom pro- ceedij tlie blessings of peace, (Is. xlv. 7.) who ex- hortest thy servants to live in unity and godly love, (2 Cor. xiii. 11.) in knowledge of whom everlast- ing life and happiness consist, (John xvii. 3.) and whose service is pleasant as well as profitable, be- cause it is perfect freedom from the slavery of Satan and sin ; (1 Cor. vii. 22. and John viii. 36.) graciously defend us, who humbly commit our- selves to thy protection, from all the attempts of our adversaries both spiritual and temporal ; and grant that we, who put our whole trust and confi- dence in thy mercy, may be delivered from the fear of those evils, which the craft and subtlety of the Devil or inan worketh against us. These blessings we implore through the merits and me- diation of Jesus Christ, Avho has despoiled the powers of darkness, (Col. ii. 15.) who is able to deliver us from every evil work. (2 Tim. iv. 18.) and whom we acknowledge to be our only Sa- viour, and Redeemer. Amen." Peace, in the language of the sacred Scriptures, is represented as the greatest of all earthly bless- ings. — All the good things of this world are nothing •without it, and in it all heavenly blessings are com- prehended. — Peace was the first legacy bequeathed to the world, through the blessed Redeemer ; — " Peace on earth, and good will towards men :" And Peace was the last bequest of our dying Lord to his disciples; — "peace I leave with you; my peace, I give unto you." That the world might be in peace, was part of the daily prayer of the primi- tive Christians; and in imitation of their example, Ve are directed by our Church to implore this blessing both in our morning and evening services. Our petitions are founded on the gracious decla- rations of our heavenly Father. " The steps of a good man are ordered by the Lord : though he fall he shall not be utterly cast down ; for the Lord up- holdeth him with his hand." " Great peace have they that love the law of God." " Thou wilt keep him in perfect peace, whose mind is stayed on thee." — Having him for our defence, we shall have nothmg to fear from the assaults of our enemies ; — from tlie temptations and snares of the world, from the suggestions of our evil lusts and passions, or from the wiles of the great enemy of our souls. He will be " a wall qt fire round about us." — He the same with thy mighty power, arid grant that this day we fall into no sin^ neither run into any kind of danger ; but that all our do- ings, being ordered by thy governance, may be righteous in thy sight, through Jesus (__ Christ our Lord. Amen. " will arm, and strengthen us for the combat ; — He will cover our heads with his shield in the day of battle, and enable us to come off more than con- querors. When we address our prayers to God, then, be- seeching him "to defend us, in all assaults of our enemies," let us remember that all our strength is in him, and that of ourselves we can do nothing. If, after our prayers in the Church, we think no more of the protection we have asked, but heed- lessly expose ourselves again to the assaults of our spiritual adversaries, we may be assured that though we have offered to God the service of our lips, we are withholding from him the affections of our hearts. Let us call upon him then, in sincerity, and with humble, lowly, penitent, and obedient hearts. Let our lives be conformable to our pray- ers, and to his most holy laws, and while we sup- plicate his peace upon ourselves, let us endeavoisr, as much as in us lieth, to live peaceably with all men. t. c. b. (34.) Next to the Collect for peace, follows the " Collect for grace." For since Grace and Peace are joined together in the holy scriptures, the Church has not thought good to separate them in her daily devotions. She knows that without Grace, there can be no lasting or real peace ; and that peace without grace would prove no blessing. Peace, in the language of Scripture, includes all temporal goods ; plenty, prosperity, health, and happiness. But the enjoyment of these has a ten- dency to lead men into forgetfulness of God, and exposes them to numerous dangers and temptations. It is grace alone that can secure the comforts of genuine peace ; and by petitioning for grace, we enlarge and improve our former request. This prayer was taken from the Greek service, (Euchologion :) and, at the beginning of the day, when we are about to issue forth amidst the dangers and temptations of the world, nothing can be more proper than the acknowledgment of past mercies with which it begins, and, the supplications for pro- tection and guidance which it contains. The Col- lect is so plain and simple that it needs no Com- mentary', and in subjoining a Paraphrase, it is not so much for explanation, as to reiterate the impres- sion it should make on our minds, by presenting it under a different view : " O heavenly Father, who hast all the paternal tenderness to mcline, and all the eternal power to enable thee to assist us ; who, 104 MORNI]SG PRAYER. ^ A Prat/erfor thcV\iEsiDKi>i'r of the Uni- ted States, and all in Civil Authori- t,j. (35.) I , O LORD, our heavenly Father; ihe liisfh L and mighty Ruler ottlie universe, who dost from thy throne beliold all the dwellers upon earth ; most heartily we beseech thee, with thy favoilr to behold aud bless thy servant, after many favoVirs, liast given us a fresh instance of thy pooilness, in preserving us from the dangers of the past night, and hast preserved us in safety to this morning; we bcseecli thee to continue thy kindness to us tJiis day, in defending us by thy al- mighty power, that we be not overcome by any temptation which may assault us, and that we be secured from all unhappy accidents which might befal us ; begging of thee, that thou wouldst be pleased to direct all our actions by thy infinite fore- sight and wisdom, and that all we do, may be agreeable to thy will, and may be approved by thy unerring judgment : all this we humbly pray, for the sake of Jesus Christ our Lord." These Collects for peace and grace were plainly intended by the Church for our daily use: and though few of us have the opportunity of doing this in public, we may all do it in private ; and no form ofwordscanbe more pertinent, as a part of out daily se9ret devotions. Only let us bear in mind, that in these, as in all our prayers, Ave should ad- dress the throne of Grace with sincerity and ferven- cy, since God, who searcheth the- heart, requires of all who worship him, that they do it inspirit and in truth. T. c. B. (35.) In the daily morning and evening prayers, tlie Collect for the day, which stands first hi order, is generally adapted to the particular season. The Collects for Peace and Grace, which succeed it, comprehend all the blessings which our own ne- cessities require. The former of these, (the Col- lect for peace) comprises all temporal goods — such as are "necessary for the body," and the latter, (the Collect for Grace) includes all spiritual blessings — such as are "requisite for the soul." In this com- prehensive sense they were understood by the com- pilers of the English Prayer Book, and from its first appearance in 1549, to its last review in 16G1, here ended the daily morning and evening service, the .prayer of St. Chryso-stom, and the blessing only being added. The occasional prayers were inclu- ded in the Litany, which is used only on Sunday, Wednesday, and Friday mornings. At the last review referred to, these occasional prayers were made a part of the daily morning and evening ser- vice, and indeed they wore, probably, before that time,^ead in the place in which they are now ap- pointed. TAe President nf the United States, and all others in authority ; and so replenish them witli tiie grace of thy Holy Spirit, that they may always incline to thy will, and walk in thy way : Endue them plenteonsly with heavenly gifts; grant them in health and prosperity long to live; and finally, after this life, to attain everlasting joy and feli- city, through Jesus Christ our Lord. A?ne)i. In the Collects for peace, and grace, we confine our petitions to the seeking of blessings for ourselves: In the Collects v/liich now fall under our consid- eration, we conform to the exhortation of St. Paul, by making "supplications, prayers, and interces- sions, for all men ;" " for the President of the Uni- ted States, and all in civil authority," "for the Clergy and People," and "for all Conditions of Men." The Prayer for the President of the United States, and all in civil authority, is taken from " The Prayer for the King's Majesty," in the En- glish Book ; with such alterations as were render- ed necessary by the difference of political institu- tions. The substance of it may be found in the Sacramentarv of St. Gregory, from which it was incorporated into the English Service, with consid- erable amendments, in the reign of Queen Eliza- beth; and it has been still further improved by the compilers of our American Liturgy. The Christian Church, in all ages and places, has, in her public devotions, uniformly made pray- ers and suppUcations for the rulers of the state, and all others iu authority. This she did when the civil rulers were enemies to her faith, and the per- secutors of its professors ; — with how much more cordiality should we do it whea our rulers are the nursing fatliers and protectors of our religion. The Prayer under consideration consists of two parts ; the introduction, and the petitions. — The introduction, expressed in sublime and ap- propriate titles, is a noble confession of our faith, that God is the supreme governor of the world, and that his providence extends over all the inhabitant* of the earth. It, at tlie same time, contains the grounds of our confidence tliat we shall obtain our retj^iiests. We address God as " our Lord and hea- venly Father, the high and mighty ruler of the universe, who from his throne beholds all the dwellers upon earth :" and we beseech him to be- hold with the eyes of mercy and compassion, his " servant, the President of the United States, and all others in authority ;" especially that he would " replenish them with the grace of his Holy Spirit, endue them plenteously with heavenly gifts, give them a long life of health and prosperity, and final- ly bestow upon them everlasting joy and felicity." The "ultimate object of these intercessions is, that MORNING PRAYER. 105 •5^ The folloiDing Prayers are to he omitted here, when the Litany is read. If A Prayer for the Clergy and People. (36.) ALMIGHTY and everlasting God, from whom Cometh every good and perfect gift, upon our Bishops and other send down protected by the authority of our rulers, and repos- ing on the wisdom and justice of their counsels, we may " lead a quiet and peaceable life, in all godli- ness and honesty." Those who have been accustomed to observe the course of the world, will readily appreciate the influence which the example, as well as the coun- sel, of the chief rulers must produce on the charac- ter of the people. Their piety and devotioa will give great encouragement to religion, and their de- portment, if wicked and profane, will contribute much to the growth of vice and infidelity. These considerations render it of vast importance, both to the temporal and spiritual welfare of the people, that their Rulers should not only be endued with the " heavenly gifts " of a quick apprehension and a sound understanding, but that they should also be richly '-replenished with the grace of the Holy Spirit." AVhen we approach God, then, in the ordinances of public worship, let us'bear those upon our hearts, whom he hath appointed to rule over us, and let us be sincere and earnest in the use of the prayer which the Church has provided on their be- half: " that all things may be so ordered and set- tled by their endeavours, upon the best and surest foundations, that peace and happiness, truth and justice, religion and piety, may be established among us for all generations." t. c. b. (36.) After praying for our civil rulers, the Church insti-ucts us, in her "Prayer for the Clergy and People," to make intercession for the whole Christian world. It is a matter of high importance to the cause of religion, that those who are lawful- ly appointed to labour in the word and doctrine of Christ, should have an interest in the prayers of their people ; and the people themselves should be fervent in their intercessions for each other. The Holy Scriptures are full of prayers for the Church of God, and especially for its governors and pas- tors ; and all the ancient Liturgies have peculiar petitions for the Bi.shops and Clergy, as well as for tlie Congregations committed to their charge. The Bishops are constituted the guides and governors of the Church of Christ. By their ele- vation, they incur the -weightier charge, and become the servants of all. They are intrusted wdth the ordaining of suitable ministers : They stand so- lemnly pledged, by their vows of Ordination and Consecration, to preach the word, .and minister god- 14 Clergy, and upon the Congregations com- mitted to their charge, the healthful spirit of thy grace ; and, that they may truly please thee, pour upon them the continual dew of thy blessing : Grant this, O Lord, for the honour of our Advocate and Mediator, Jesus Christ. A^nen. ly discipline, and as far as in them lies, to banish all erroneous and strange doctrines from the Church. It is their duty to promote peace among men ; and ^ on them in their respective Diocessfes, lies the daily : care of all the Churches.— If we duly consider the qualifications, and the exertions, which are requisite / for the performance of the duties of their high sta- tion, and for the faithful discharge of the great and sacred trust reposed in them, we shall naturally ex- claim, with the Apostle, " Who is sufficient for these things V And in our daily prayers we shall most earnestly and devoutly implore upon them the con- tinual dew of God's blessing, and the salutary spirit of the divine grace. The other Clergy, too, stand in need of the same aids of the Holy Spirit. It is their duty to imbue the minds o^ the youth with virtue and religion ; To instruct the ignorant, to encourage the good, to reprove the wicked, to help the weak-hearted, to comfort the afllicted, to visit the sick, to present the prayers of their Congregations, to preach the word of God, and to administer his holy sacraments. But without the grace of God to assist their labours, the best endeavours of the ablest ministers, will be ) %.. vain and unprofitable. Even St. Paul himself, was so sensible of his own insuflSciency, that we find him beseeching the Churches to whom he address- es hi,s Epistles, to pray for him : — " to prav that an utterance might be given unto him, to make known the mystery of the Gospel." If, then, with the planting of Paul, and the watering of Apollos, it is God that gives the increase, how zealously should the people pray for the divine blessing on the labours and ministry of their Pastors. It is the especial duty of the people, in relation \ to their Ministers, that they keep their minds open to instruction ;— willing to learn God's word, desi- rous to practice it, and well disposed to do their duty in their respective stations and callings. For the people, then, not less than for their clergy, it is reasonable and necessary that in our daily prayers we supplicate the especial blessing of God ; be- seeching him that he would send down the gracious influences of his spirit, like dew, into the hearts of all. The necessity of this prayer for the aids of divine grace, is founded in the depravity, and natural in- sufEciency of man. By nature, we are, " dead in trespasses and sins," and "there is no health in us." 106 MORNING PRAYER. "H^ A Prayer for all Conditions of Men. (37.) O GOD, the Creator and Preserver of all mankind, we humbly beseech thee for all sorts and conditions of men, that thou would- est be pleased to make thy ways known unto them, thy saving health unto all nations. More especially we pray for thy holy Church universal ; that it may be so guided and gov- erned by thy good Spirit, that all wiio profess and call themselves Christians, may be led into It is the province of the divine spirit to resuscitate us from this spiritual death: to renovate our na- tures, and to sanctify our souls. By it we acquire a right understanding of divine things ; by it our souls are prepared for fellowship with the Father, and with his Son Jesus Christ ; and by it we are enabled to realize the blessings contained in the divine promises, and to grow in conformity to the mind and will of God in all things. It is common in scripture to denote the plenitude of divine bless- ings, by the dew of heaven. Hence the fulpess of divine grace and knowledge, is here signified by the dew of God's heavenly blessing. It is this on- ly which enables us truly to please him.— Without it we decay Uke the branch that is severed from the vine ; but nourished by its genial influence, we grow in grace from day today — flourishing like " the tree planted by the water side, whose leaf withers not, and which bringeth forth its fruit in due season." If then we would see the Church of Christ flourish in our day ; if we would see Jeru- salem in prosperity all our life long, let us devoutly unite in using the means which infinite wisdom has appointed for its advancement. And let us feivendy pray to the great head of the Church, that he would "send down upon our Bishops and other Clergy, and upon the Congregations com- mitted to their charge, the healthful spirit of his grace. — the continual dew of his blessing." But let us be careful not to seek those blessings for our own glory. While we use the language of the Church, let us adopt the spirit which it breathes, and say, " Grant this, O Lord, for the honour of our Advocate, and iMediator, Jesus Christ." — It is he who procures for us, by his efficacious interces- sion, both the Spirit and the blessing. To him then be the honour of all the good that is dispen- sed ; — of every blessing we have received, and of all the hope, and joy, and comfort, we have ever experienced. And as nothing can tend more ef- fectually to promote his glory and interest in the world, than that his Church should be governed by wise and pious rulers, his ordinances conducted by zealous and holy Ministers, and his houses of worship filled with humble, docile, and devout Congregations, may the Lord give grace to all Bish- the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in right- eousness of life. Finally, we commend to thy fatherly goodness all those who are any ways afflicted or distressed in mind, body, or estate ; that it may please thee to comfort and relieve them, according to their several necessities; giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ's J^ sake. Amen. ops and Pztstors of his Church, that they may diligently preach his word, and duly administer the godly discipline thereof; and may he grant to the people, that they may obediently follow the same, and all may receive the crown of everlasting glor)--, through Jesus Christ our Lord. The model from which this excellent " Prayer for the Clergy and People," is taken, may be found in Gregory's Sacramentary. It is found in the Breviary of Sarum, and in some of King Henry's Primers, though it does not appear in either of the Books of King Edward. It was inserted in the English Book in the first year of Queen Elizabeth, and forms one of the most comprehensive and de- vout prayers in our Liturgy. t. c. b. .,^.-* (37.) It has already been observed that St. Paul ' exhorts us to make Prayers and Supplicaticns for all men ; and the duty enjoined by the Apostle was faithfully observed by the ancient Christians, in their daily devotions. In the English book of Com- mon Prayer, however, till the last review in 16C1, there was no special form of general intero-ession, excepting when the Litany, or the pray er for the Cliurch militant was said. The Avant of such a form being thought a defect, the Prayer for all Conditions of Men was then first composed, and appointed to be used whenever the Litany was not. — The form of it is said to have been drawn up by Bishop Sanderson, tbongh there is a tradition in St. John's College, Cambridge, that it was com- posed by Bishop Gunning, formerly a Master in that institution. The original draught is said t.o have been much longer than the present form, and the throwing out of parts of it which were suppos- ed to have been included in other Collects, is pro- bably the occasion why the word " finally " comes so soon, in so short a Prayer. It has been thought that the composer might have designed to in- clude all the intercessional Collects in one, but that the others who were commissioned for the same busi- ness, judged it better to retain the old forms, and only take so much of this as was not comprehend- ed in the rest. The Prayer is introduced with an address to the Deity, and like the other Collects in our Liturgy, ascribes to him the titles and attributes wliich are MORNING PRAYER. 107 ^ A General Thanksgiving. (38.) ALMIGHTY God, Father of all mercies, we, thine unworthy servants, do give thee most humble and hearty thanks for all thy goodness and loving kindness to us, and to all men. We bless thee for our creation, pre- servation, and all the blessings of this life ; but, above all, for thine inestimable love in the redemption of the world by our Lord Jesus Christ j for the means of grace, and most appropriate to the purport of the prayer itself. As it IS offered up for all conditions of men, we address God as the Creator and Preserver of all mankind. — The first petition is a paraphrase of the first part of the Lord's Prayer, and the words are taken from the 67th Psalm. We pray that God's name, "may be hallowed" among the heathen, where it is not yet known ; and that " his king- dom" of grace may " come," where it has not yet been preached. We beseech God that the general dispensations of his Providence, and particularly the Gospel, in Scripture emphatically called his saving health, may he known unto all nations. In other words, we here pray for the conversion of " Jews, Turks, Infidels, and Heretics, that all igno- rance, hardness of heart, and contempt of God's word, being taken away, they may be saved among the remnant of the true Israelites." In ancient Liturgies, the Church prayed not only for the illumination of those that sat in darkness, for the instruction of the ignorant, and conversion of the wicked, but likewise for the improvement of the good. And we here pray " more especially for the holy Church universal:" Not so much for the external prosperity of any particular portion of it, but that the whole — the Oriental, the Greek, the Latin, the Reformed, with every denomination of Christians, " may be led into the way of truth ;'' — neither embracing the fanciful innovations of the moderns, nor reviving the heretical opinions of the ancients ; but that all may " hold the faith'' once delivered to the saints, "zn unity of spirit, in the bond of peace, and in righteousness of life." We further intercede for all that are afflicted ; whether by sorrow, sickness, or penury ; commend- ing them to the fatherly goodness of God, and be- seeching him to "comfort andrelieve them accord- ing to their several necessities :" to mitigate their sorrow of mind, assuage their bodily pain, and re- lieve their distressed estate. In particular we pray that, during their sufferings. He will enable them to bear his visitation patiently ; — trusting that if they are restored to health and prosperity, they will lead the residue of their lives to his glory ; and as- sured, that if their sufferings terminate in death, to wdiich as to the only complete deliverance from the for the hope of glory. And, we beseech thee, give us that due sense of all thy mercies that our hearts may be unfeignedly thank- ful, and that we may show forth thy praise, » not only with our lips, but in our lives ; by giving up ourselves to thy service, and by walking before thee in holiness and right- eousness all our days, through Jesus Christ our Lord ; to whom, with tliee and the Ho- ly Ghost, be all honotir and glory, world without end. Ame7i. pressure of human woe, the good man must, in the gloom of adversity, look forward with secret de- light ; the issue will, to him at least, be equally for- tunate and happy. But let us not think that in praying for the afflic- ted and the miserable, Ave have fulfilled all the duties which we owe them. We must regard ourselves as instruments in the hands of the Almighty, to help and relieve them : we must exercise towards them every office of kindness and benevolence in our power; assisting them with our alms, our counsel, and our attendance, as their several neces- sities may demand. And while we are praying for others, or exercising towards them the offices of charity, let us not forget to prach^e ourselves, the C_ great duty of patience and resignation to the divine will, under whatever trials it may please God to send us ; that so we may have a well grounded hope of obtaining, m the end, an happy issue out of all our misery, and of entering into the joy of our Lord. x. c. b. (38.) Praise is olie of the most essential parts of the worship of God. It seems indeed to be one of the first dictates of natural religion, as well as the indispensable requirement of Revelation. The worship of the Jews consisted chiefly in peace-of- ferings and praises. The Psalms were their forms ; and the sons of Asaph, with all sorts of Musick, T united in giving thanks unto the Most High. The \ very Heathens have constructed temples, and erect- ed altars, for the sacrifices of praise, and thanks- giving. Well then does the Exhortation, at the beginning of our service, admonish us as Chris- tians, that one of the principal ends of our assem- bling in the house of God is " to render thanks for the great benefits that we have received at his hands?' The ancient requirement of oblations and sacri- fices was tedious and burthensorae ; but no time is too short, no place too narrow, and no fortune too mean for the duty of Christian thanksgiving. They who have not leisure or convenience for more formal returns of gratitude for the divine bless- ings, may at least say, as was the custom of the primitive Christians, " Tile Lord be praised." To reflect upon our sins, as in repentance — to 108 MORNING PRAYER. consider our wants, as in prayer— or to meditate upon our duty, as in hearing the word of God — all V these are attended with solicitude and pain : But to . contemplate the goodness and mercy of our heaven- / ly Father — to recount the innumerable favours he Shas conferred on us, and to breathe a prayer for their continuance and increase — all this can be no- ' thing but unmixed delight. " It is a good thing to sing praises to our God ; yea, a joyful and pleasant thing it is to be thankful." They who can take no pleasure in such devotion, are strangers to the joys of blessed souls, and unfit to be received to their heavenly habitations.— The frequent exercise of this duty, has a tendency to increase our reUsh for it. It inflames our love to God, confirms our faith in his mercy, expels our fears, and revives our hopes ; so that, at length, the thankful heart "finds its best reward for praising God, in the very plea- sure of the duty. And when we consider that we are poor, frail, indigent, and helpless creatures— that we are nothing but what God has made us, have nothing but what he has given us, and are con- Jl stantly dependent upon his bounty,we cannot fail to perceive our obligations of gratitude for the ir^nume- rable blessings we enjoy, and adopting the language of our Communion Service, to confess, that '-'It is very meet, right, and our boimden duty, at all times and in all places, to give thanks unto the Lord our God." For the performance of the duty of praise and thanksgiving, the early compilers of our Liturgy had provided the HaUeluia, the Gloria Patri, and the daily Psalms and Hymns. In the time of King James I. particular thanksgivings were added for deliverence from Drought, Rain, Famine, War, Tumults, and Pestilence. Afterwards?, at the Restoration of King Charles II., that there might be no defect in our expressions of gratitude, the form of " General Thanksgiving" which is now under consideration, was added for daily use. This form of General Thanksgiving is thought to have been composed by the venerable Bisho-p Sanderson, and it is very properly placed in the order of the service immediately after the General Intercession^ It is a more methodical summary of the several mercies of God, " to us and to all men," than we have before used. And, as we cannot be too thankful to God, the acknowledgments, which Ave offered up at the beginning of the service, may be very properly repeated so near the close. The General Thanksgimng begins with an acknowledgment of the "goodness and loving- kindness" of God, "to us, and to all men." And while we address him as the " Father of all mer- cies," we profess ourselves (as we truly are) his " unworthy servants." We then proceed to enu- merate our obligations to him, as our Creator and Preserver, and the giver of all temporal and earthly , blgs^ings. — The enjoyments of his life, however mean in comparison with those of a future state, still possess their proper value. The all-wise Au- thor of our being knows what is fitting for us in everv state, and dispenses his favours accordingly.^^ We are therefore to accept the good things of this world with gratitude, and use them with modera- tion and cheerfulness. But, " above all," we must be grateful to God for the spiritual mercies which he dispenses to us. — Among these we particular- ize the blessings of redemption, sanctijication, and salvation.. When we consider our sinfulness and wretched- ness, and the abundant treasures of the divine mer- cy and goodness ; when we consider the misery from which we are delivered, and the everlasting happiness and glory which are proffered to us, we are lost in admiration of the loving kindness of God, and can never sufHciently praise and adore him for his " inestimable love in the redemption of the world by our Lord Jesus Christ." — " Lord ! what is man, that thou hast such respect unto him ; or the son of man, that thou so regardest him 7'^ But we further bless God for our sanctification and salvation. The former we designate by " the means of grace," and the latter by "the hope of glory." The principal means of grace, or ways by which we may obtain the gracious aids of the Holy Spirit, are prayer, the reading of the word of God, and the participation of the holy Sacraments of Baptism, and the Lord's Supper. They who re- fuse, or neglect the use of these means, must not presume to expect the end to be obtained by them — the sanctification and salvation of their souls. But, aias ! how fatally do men deceive themselves oh this' subject ! How many there are, who call themselves Christians, and yet live, in the habitual neglect of these essential duties of Christianity ! especially of that which is the most important of all, the receiving of the Lord's Supper. Strange infatuation ! To thank God for our Redemption, and at the same time to refuse to commemorate it in the way which the Redeemer has commanded ! To thank him for the means of grace, and yet never to use the chiefest of those means ! for the hope of glory, and yet never to receive the pledge and earnest of that glory, tendered to us in the Holy Communion ! Let those who attend the com- mon service of the Church, and never approach the Lord's Table, consider what an inconsistency and absurdity they are guilty of; and what an in- sult it is to the divine majesty, to thank God for mercies, which they obstinately refuse to receive, / and to pray to him for blessings, the means of ob- / taining which they wilfiilly reject. When we meditate on all the blessings of Crea- MORNING PRAYER. 109 ^ A Prayer of St. Chrysostom. (39.) ALMIGHTY God, who hast given us grace at this time, with one accord to make Dur common supplications unto thee ; and dost promise that when two or three are tion, Preservation, and Redemption, "which we have enumerated, and consider them in all their extent and effects, our souls are filled with wonder at the treasures of the divine goodness. And since we find ourselves unable to render an adequate return of gratitude, we change our thanksgivings into sup- plications, and pray our heavenly Father to grant us one favour more, in addition to all the rest — even to " give us a due sense of all his mercies,''^ and to make us " unfeignedly thankftd" for thera. In order to produce in our minds " a due sense" of the mercies of God, we should give ourselves to frequent meditation on thera. We should contem- plate them separately, and endeavour to sum up the amount of them ; and especially we should pray for the influence of divine grace, to enable us justly to estimate them. Then shall we be " unfeignedly thankful," and the gratitude of our hearts will burst forth at our lips. " Out of the abundance of the heart the mouth speaketh," and the Psalmist of Is- rael, who has supplied us with language for every expression of gratitude, says, " I will always give thanks unto the Lord; his praise shall ever be in ray mouth." The mercies of God are bestowed upon us openly, so that all the world may see them. We must not think, therefore, to conceal his praise m the secret corners of our hearts, or pretend to thank him privately in our thoughts. We should " show forth his praises" with our "lips," and our gratitude should have as many witnesses, if it were possible, as his mercies. Thus shall we proclaim his glory, and excite others to join with u«<, and assist us. But when we have thus praised God with our lips, our duty is not ended. We must glorify him " in our lives." — The most pompous and solemn thanksgivings, from the habitual evil liver, are but profane mockery, and are odious in the sight of God. It is when we "give ourselves up to his ser- vice, and walk before him in holiness and righteous- ness," that we verify our gratitude. This is the best and most genuine thanksgiving, and without this demonstration of our gratitude, all our professions will be inconsistent, and in vain.— " Praise is not seemly in the mouth of a sinner," but " it becometh well the just to be thankful." These thanksgivings and petitions, like all others, we present in the name and mediation of Jesus Christ ; and we conclude the whole with a doxolo- gy, in which we ascribe to the Son, with the Fa- ther, and the Holy Ghost, all honour and glory, world without end. Amen. ' gathered together in thy name, thou wilt / grant their requests; fulfil now, O Lord, the * desires and petitions of thy servants, as may be most expedient for them : granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen. The General Thanksgiving, and the " Prayer for all conditions of men, which precedes it, were placed among the '■ occasional Prayers and Thanks- givings," in the EngUsh Book ; but our American reviewers of the Liturgy have judiciously transfer- red them to the daily Morning and Evening Pray- er. " Their station in the English Service," says Bishop White, " must have been owing to their having been of later origin than the Compilation. This did not apply to a new arranging of the Ser- vice." T. c. B. (39.) After this general Thanksgiving, and when we are about to conclude our devotions, it is pro- per that we should reflect on all the great and necessary requests that Ave have made ; renewing our desires that God would grant our petitions, and animating our hearts by the hope that he will do so. For this purpose, the Compilers of our Liturgy have furnished us with the admirable Prayer of St. Chrysostom. ^ Neither this, nor the following benedictory pray- er, were placed at the close of the daily morning and evening service, in the English Common Pray- er Book, till the last review ; being found before * that, at the end of the Litany. There also stood the Prayers for the King and Royal Family, and that for the Clergy and People, though Mr. Wheat- ley supposes they were always used in the places where they now stand. The Prayer under consideration is taken from the middle of St. Chrysostom's Liturgy ; But it is much more judiciously placed in the close of our's. It first thankfully confesses the great goodness of our blessed Redeemer, in disposing our minds, of them- selves so variously and wrongly inclined, to ask unanimously of him such things as we ought, and in encouraging our applications by such explicit assurances of his hearing us. Then, it submits entirely to his wisdom, in what manner, and how far, he will think it for our good to grant us any of our particular requests. For two things, however, we positively and importunately pray, because he has absolutely engaged to bestow them on our prayers and endeavours ; namely, the knowledge \ of all necessary religious truth in this world ; and ■ when we shall pass out of it into the world to come, life everlasting : Being fully assured that if these two points, the knowledge of God here, and the enjoyment of him hereafter, be secured, every thmg else is comparatively of httle value. It is a general rule in our Liturgy, (the Litany 110 MORNING PRAYER. 2 Cor. xiii. 14. (40.) THE grace of our Lord Jesus Christ, and and a few Collects only being excepted,) to address all our Prayers to the Father, in the name, and through the mediation, of his Son. But this pray- er of St. Chrysostom is directed immediately to the Son; as appears from the pro'/?M'se referred to m the introductory part, which our Saviour made in his own person, while he dwelt on the earth ; and also from the omission of the usual words, "through Jesus Christ our Lord," at the end. Not that when we address ourselves to one person only in the blessed Trinity, we are to exclude the others from our thoughts ; since they are one undivided nature, and jointly constitute the object of our wor- ship. It is justly expressed, therefore, in the Nicene Creed, that " the Holy Ghost, with the Father and the Son together, is worshipped and glorified." t. c. b. (40.) After we have presented our prayers and praises to Almighty God in his sanctuary, the ser- vice is concluded with the Apostolic Benediction; — " The grace of our Lord Jesus Christ, and the love o^God, and the fellowship of the Holy Ghost, be with us all evermore." Though this form of Ben- ediction, is not literally copied from the Benediction ordained by God, under the law: (Numb. vi. 23.) yet it virtually agrees with it. " On this wise shalt thou bless the children of Israel, saying unto them, " The Lord bless thee, and keep thee : The Lord make his face to shine upon thee, and be gracious unto thee : The Lord lift up his countenance upon thee, and give thee peace." And this ancient form of benediction, in which the name of Jehovah is repeated three times, and in the Masoretic copies with a different accent each time, is, by the Jews themselves, supposed to con- tain a divine mystery. The pious and intelligent Christian will perceive that it contains a direct al- lusion to the three persons of the ever blessed Trinity ; To the Father, that he may bless and keep us ; to the Son, that he may make his face to shine upon us, and be gracious unto us ; and to the Holy Ghost, that he may lift up the light of his countenance upon us, and give us peace both now and evermore. The Apostolic Benediction, as it is used in our Liturgy, is rather a benedictory prayer ; the word you, being changed into us, and the Priest implor- ing a blessing for himself, as well as for the Congre- gation. It is a prayer for three things essentially ne- cessary to our happiness and salvation. — First, that " the grace of our Lord Jesus Christ be with us all." By " The grace of our Lord Jesus Christ," are the love of God, and the fellowship of the Ho- ly Ghost, be with us all evermore. Amen. HERE ENDETH THE ORDER OP MORNING PRAYER. meant those peculiar acts of favour and mercy which are ascribed to him in the gospel ; namely, the re- demption, and salvation of our souls." " Ye know the grace of our Lord Jesus Christ," says St. Paul, '•' that though he was rich, yet for your sakes he became poor, that ye, through his poverty might be rich." To pray for this grace, therefore, is to supplicate an interest in all the advantages of his sufferings, his death and intercession ; that our transgressions may be pardoned through his blood, that we may be justified by his righteousness, re- newed by the Holy Spirit, and at last received into his eternal kingdom and glory. But because the blessings which Christ has pur- chased for us are conferred upon us by the Father, we therefore request, secondly, that " the Love of God may be with us all evermore." To comprehend the length and breadth, and depth and height of the love of God, is impossible : it passeth all understanding. The ideas which we have of it, are derived from the manifestations of his good will towards us, in the dispensations of his providence and grace. We are assured that his love was the moving cause of all the blessings and comforts which we enjoy in this life, and abo^e aU, of the redemption of the world by our Lord Jesus Christ, of the means of grace, and the hope of glory. He is the "Father of mercies, and the God of all comfort," and he " so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever- lasting life." To pray for this love to abide with us continual- ly, is to desire that perfection of happiness for our- selves and our fellow-worshippers, which God only can bestow: — a love which is immutable, and which will abide from everlasting to everlasting upon them that fear him, and keep his covenant. These his love engraves upon the palms of his hands ; he sets them as a seal upon his arm ; he keeps them as the apple of his eye : he will guide them here by his counsel ; and after that receive them to glory. We come,thirdly, to the conclusion of this Apos- tolic blessing ; *^ The fellowship of the Holy Ghost be with us all evermore." Though God the Father counseled, and God the Son effected the work of our Redemption; yet it is God the Holy Ghost that applies all the benefit of it to our souls. The efificacy of all the means of grace is so fully ascribed to the Holy Spirit, that he is said '"to work all in all." The fellowship of the Holy Ghost is manifested in his accompanying us, ia the read- EVENING PRAYER. Ill ing of the ■word of God ; and concurring with us, in its holy ordinances; — communicating to us his gifts and graces in and hy them, and instructing us by the one, while he sanctifies us by the other. When this is truly our experience, we are said to be born again of water and of the Spirit. St. Paul reminds the Corinthians that they were washed from the guilt and pollution of their former sins by the Spirit of God. And, in his Epistle to Titus, ne ascribes our salvation, not to any works of righteousness that we have done, but to the washing of regeneration, and.the renewing of the Holy Ghost. It only remams that we seriously ask ourselves whether we sufficiently realize the blessings inclu- ded in this benediction of the Apostle. — Do we wish for the pardon of our sins, and acceptance with God ? These are to be found in " The grace of our Lord Jesus Christ." Do we seek protection from our enemies, and strength to presevere in the ways of holiness? These are to be obtained through " the love of God." Are we anxious to be sanctified in body, soul, and spirit ? " The fellow- ship of the Holy Ghost" must be with us as our sanctifier, which alone Can enable us to adorn our Christian profession, and make us meet for the kingdom of heaven. t. c. b. THE ORDER FOR DAILY EVENING PRAYER. =if The MINISTER shall begin the EVENING PRAYER, hy reading one or more of the following Sentences, of Scripture. (1.) THE LORD is in his holy temple ; let all the earth keep silence before him. Hab. n. 20. From the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles ; and in every place incense shall be offered unto my name, and a pure offering : for my name shall be great among the Heathen, saith the Lord of hosts. Mali.U. Let the words of my mouth, and the medi- (1.) A great portion ot the Evening Service is the same with that used m the Morning. For the elucidation of such parts ot it, the reader is refer- red to the Commentary on the Morning Service. But as the Sentences are calculated to have an im- portant influence in regulating our frame of mind preparatory to our devotions, it may not be amiss, in this place, to subjoin (in addition to the copious remarks already made) a paraphrase of each parti- cular verse, and a condensed summary of the whole, as they stand in the English book, from the works of Dr. NichoUs, and Arch Bishop Seeker. T. c. B. (2.) At whatsoever time the sinner by his un- feigned repentance shall turn to God, he will be acceptable unto him, although his former course of life has been very vicious. For (as that whole tation of my heart, be alway acceptable in thy sight, O Lord, my strength and my Re- deemer. Ps. xix. 14. (2.) When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Ezek. xviii. 27. (3.) I acknowledge my transgressions ; and my sin is ever before me. Ps. li. 3. (4.) Hide thy face from my sins; and blot out all mine miquities. Ps. li. 9. chapter of Ezekiel, from whence this verse is taken, shews) as those who have formerly led an habitual good hfe, if they fall into a sinful course, shall for- feit God's favour, and rum their souls, notwith- standing their former goodness : So shall an evil man, if he amends his lite, and turns to God, be restored to his kindness, and shall deliver his soul from those miseries which attend a final impeni- tence. (3.) I do not extenuate my guilt, or deny it ; but do with grief acknowledge it; letting it make that deep impression upon me, as to be always present in my mind, and as it were, continually set before my eyes. (4.) O Lord, out of thy proneness to pardon sin, do thou, as it were, overlook my offence: And upon my true repentance, which I beseech thee to 112 EVENING PRAYER. (5.) The sacrifices of God are a broken spirit ; a broken and a contrite heart, O God, thou wilt not despise. Ps. li. 17. (6.) Rend your heart and not your gar- ments, and turn unto the Lord your God ; for he is gracious and merciful, slow to an- ger, and of great kindness, and repenteth liim of the evil. Joel ii. 13. (7.) To the Lord our God belong mercies and forgivenesses, though we have rebelled againsthim ; neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us. Dan. ix. 9, 10. (S.) O Lord, correct me, but with judg- ment ; not in thine anger, lest thou bring me to nothinsf. Jer. x. 24. Ps. vi. 1. (9.) Repent ye ; for the kingdom of hea- ven is at hand. >S'^ Matt. in. 2. (10.) I will arise, and go to my father, and will say unto him ; Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son. Si. Luke XV. 18, 19. (IL) Enter not into judgment with thy servant, O Lord ; for in thy sight shall no man living be justified. Ps. cxliii. 2. grant me, hlot out my iniquities, and expunge them out of thy book, where they stand recorded against me. (5.) God is better pleased with a penitent soul which is truly sorry for, and is willing to forsake its former sins, than with the most pompous sacri- fices which could be offered according to the legal institutions. For a broken heart (i. e. a heart cast down by extreme grief, Isa. Ixi. 1. and which does always accompany true repentance) is a sacrifice which will be always accepted by God, and which he will not despise, as he does the formal sacrifices of wicked men. (6.) Ye must be heartily and unfeignedly sorry ^ for your sins, rather than to acquiesce in the theatri- cal expression of sorrow by outward signs and ges- tures, such as the renting the garments were, of which custom we have many instances in Scrip- ture, (Gen. xxxvii. 34. Jos. vii. 6.) for the Gracious- ness, tlie Mercy, the Long-suffering and Benig- nity of God, are the greatest encouragement to sinners, upon their return to God, to expect his pardon : And moreover, he does, as it were, repent him of the evil or punishment he inflicts on men, when upon their repentance he is resolved to with- draw it. (7.) God is a God of that merciful and forgiving nature, that he is inclined to pardon us, though we have never so highly offended him ; and though we have, as it were, been up in arms and in open re- bellion against him, by a notorious violation of his (12.) If we say that we have no sin, we deceive ourselves, and the truth is not in us ; but if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 Jolm i. 8, 9. 11 Then the Minister shall say, DEARLY beloved brethren, the Scripture moveth us, in sundry places, to acknowledge and confess our manifold sins and wicked- ness, and that we should not dissemble nor cloak them before the face of Almighty God, our heavenly Father, but confess them Avith an humble, lowly, penitent and obedient heart ; to the end that we may obtain forgive- ness of the same by his infinite goodness and mercy. And although we ought, at all times, humbly to acknowledge our sins before God, yet ought we chiefly so to do, when we as- semble and meet together, to render thanks for the great benefits that we have received at his hands, to set forth his most worthy praise, to hear his most holy word, and to ask those things which are requisite and neces- sary, as well for the body as the soul. Wherefore, I pray and beseech you, as many laws, which we ought to have obeyed, yet he still is ready to forgive us. (8.) O Lord, I beseech thee, do not chastise me with the anger of an enemy, but with the moder- ation of a merciful judge ; for I should be totally consumed, if thou shouldest' proceed with me ac- cording to rigour, and as my sins have deserved. (9.) Repent of your sins and make your peace with God before Christ's kingdom of glory begins ; which the univereal judgment is to precede ; whith- er, if ye are summoned with your sins about you unrepented of, you are undone forever. (10.) I will (like the prodigal son,) pressed down with the guilt and misery which my sins have brought upon me, return to my heavenly Father, and acknowledge the grievousness of my offences, whereby I have deservedly forfeited that relation which he bore to me. (11.) O Lord, do not call me to an account for my actions, with a too rigid severity, or, as it is in the original Hebrew, do not go to law with me, or carry me before the judgment seat ; for if thou viewest all things through the rigour of thy justice, the most innocent man's life cannot stand the trial ; nay, every man living must be beholden to thy mercy to be acquitted. (12.) This life being a state of so many imper- fections, that we are all liable to great failures ; to say we are in a state of perfection, and that we live without sin, is a most notorious falsity, and is a thing unbecoming the truth and simplicity of our ^ EVENING PRAYER. 113 as are here present, to accompany me with a pure heart and humble voice, unto the throne of the heavenly grace, saying — If A general Confession^ to he said hy the whole Congregation after the Minister, all kneeling. ALMIGHTY and most merciful Father ; We have erred and strayed from thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against thy holy Laws. We have left undone those things which we ought to have done ; And we have done those things which we ought not to have done : And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders. Spare thou these, O God, who confess their faults. Restore thou those who are penitent ; According to thy promises de- clared unto mankind, in Christ Jesus our Lord. And grant, O most merciful Father, for his sake ; That we may hereafter live a godly, righteous, and sober life ; To the glory of thy holy name. Amen. ^ The Declaration of Absolution, or Re- mission of iSins ; to he made hy the Priest alone, standing ; the People still kneeling. ALMIGHTY God, the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather that he may turn from his ■wickedness and live, hath given power and commandment to his ministers to declare and . pronounce to his people, being penitent, the Absolution and Remission of their sins. He pardoneth and absolveth all those who truly repent, and unfeignedly believe his holy gos- pel. Wherefore, let us beseech him to grant religion : But if we acknowledge our sins before God, and truly repent us of them, God out of his faithfulness and justice, will, upon our perform- ing these conditions, make good his promise to us, on that behalf, in pardoning them : And will keep us clean for the future from any gross sin, by grant- ing us the assistance of his Holy Spirit, which will confirm and establish us in every good work. Rom. xvi. 20. 1 Thess. iii. 13. 1 Pet. xv. 10. Dr. Nicholls. In these texts we are plainly taught the nature of true penitence: that the "wicked must" both "turn away from his wickedness, and do that" which the kw enjoins as "right, to save his soul alive :" that we must not only " acknowledge our transgressions " with our tongues, but have them ^\ "ever before" the eyes of our minds, to keep us ^ ■ humble and cautious : on which we may pray, in A 15 us true repentance, and his Holy Spirit • that those things may please him which we do at this present, and that the rest of our life hereafter may be pure and holy ; so that at the last we may come to his eternal joy, through Jesus Christ our Lord. % The People shall answer here, and at the end of every Prayer, Amen. 1 Or this. ALMIGHTY God, our heavenly Father, who, of his great mercy, hath promised for- giveness of sins to all those who. with hearty repentance and true faith, turn unto him ; have mercy upon you, pardon and deliver you from all your sins, confirm and strength- en you in all goodness, and bring you to everlasting life, through Jesus Christ our Lord. Amen. 1^ Then the Minister shall kneel, and say the Lord^s Prayer ; the People still kneeling, and repeating it with him, both here, and wheresoever else it is used in Divine Service. OUR Father, who art in Heaven, Hallow- ed be thy Name ; Thy Kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And for- give us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; But deliver us from evil . For thine is the Kingdom, and the Power and the Glory, for ever and ever. Amen. T Then likewise he shall say, O Lord open thou our lips ; A71S. And our mouth shall show forth thy praise. faith of being heard, that God will treat us with the same kindness, as if he "hid his face from" seeing " our sins," or "blotted" them "out "from his memory : that he requires from us, neither the fanciful " sacrifices " of superstition, nor the ex- pensive ones of the "Mosaic^" dispensation; but -| that of "a spirit contrite," with filial sorrow, and ' " broken" to universal obedience : not outward ex- pression of vehement passion, as " rending the gar- ments," but a "heart" rent and penetrated with a just sense of what we have done amiss: that on such a change within we shall find him, not only " slow to anger " for what is past, and "ready to re- pent him of the evil" which he was bringing upon us, b\it bountiful and gracious for the time to come ; "though we have" deliberately "rebelled against him" heretofore, and still too often inconsiderately neglected to " obey his voice, and walk in his laws j" 114 MX ^4i>^iy5 MORNING PRAYER. H Here, all standing up, the Minister shall say, Glory be to the Father, and to the Son, and to the Holy Ghost ; Ans. As it was in the beginning, is now, and ever shall be, world without end. Min. Praise ye the Lord. Ans. The Lord's name be praised. 1[ Then shall follow a Portion of the Psalms, as they are appointed, or one of the Se- lections, as they are set forth by this Church, with the Doxology, as in the Morning Service. Then shall he read the first Lesson, according to the Table or Calendar ; after ivhich shall be said or sung the following Psalm, except when it is read in the ordinary course of the Psalms, on the nineteenth day of the month. Cantate Domino. Ps. xcviii. (13.) O SING unto the Lord a new song ; for he hath done marvellous things. that we have cause to be willing and even desirous, that he should " correct us when he sees it expe- dient ;" but to beg he would do it " with" that mild and merciful "judgment," which he exercises to- wards his children, " not with anger," as his ene- mies, which would " bring us" to final destruction : that repentance is absolutely and immediately ne- cessary for us ; for "the kingdom of heaven is at hand ;" the hour, when we shall, each of us, be admitted into it, or excluded out of it forever, draws very near, and how near we know not : that therefore we must resolve to " arise and go to our heavenly Father" without delay, and acknowledge our unworthiness " to be called his sons :" that whatever we may be in our own eyes, or the opin- ion of our fellow creatures, were we to undergo a human trial only ; yet if God "enter into judg- ment with us, in his sight shall no man living be justified :" that therefore to extenuate our faults, and " say" or imagine, " that we have no sin," or but little, would be a fatal "self-deceit," and a proof against us, that we know not, or own not, the "truth" of our case; but if we honestly recall to ourselves, and confess to God the errors of our past life, not only his mercy, but his " faithfulness and justice" to his promises will induce him both to " forgive us" the guilt of " our sins," and " to cleanse us from" the defilement, and deliver us from the dominion, of " all unrighteousness." Archbishop Seeker. (13.) This Psalm, though probably composed ia consequence of some victory obtained by David, is a form of praise and thanksgiving perfectly suita- With his own right hand, and with his holy arm, hath he gotten himself the victory. The Lord declared his salvation ; his righteousness hath he openly showed in the sight of the heathen. He hath remembered his mercy and truth toward the house of Israel ; and all the ends of the world have seen the salvation of our God. Show yourselves joyful unto the Lord, all ye lands ; «ing, rejoice, and give thanks. Praise the Lord upon the harp ; sing to the harp with a psalm of thanksgiving. With trumpets also and shawms, O show yourselves joyful before the Lord the King. Let the sea make a noise and all that therein is, the round world and they that dwell therein. Let the floods clap their hands, and let the hills be joyful together before the Lord ; for he Cometh to judge the earth. With righteousness shall he judge the world, and the people wath equity. ble to a Christian assembly. Viewing it, as refer- ring to the times of the JMessiah, we behold the psalmist extolling the miraculous salvation which God has wrought for his church ; and celebrating in the most animated strains, the righteousness, mercy, and truth of our redeemer. He calls upon all the earth, and even the inanimate parts of the creation, to break forth into joy, and to sing praises unto their creator. The subject of this general joy is the coming of our Saviour "to, judge the world with righteousness, and the people with equity." Shepherd. In the 9Sth psalm, we exhort one another to "sing unto the Lord a new song;" words, denoting in the book of Revelation, v. 9 ; xiv. 3 ; Gospel praises : and we foretell that "all lands" shall join in it, "with trumpets and shawms," another instrument of wind musick, which in our Bible is called a cor- net; whence we may conclude, if it needed proof, that musical instruments are lawful in Christian worship. This future time of universal thanksgiv- ing is described to be, when God shall "remember," that is, shall give evidence that he hath never forgot, "his mercy and truth towards the house of Israel," according to the flesh; and not only they, but "all the ends of the world shall see his salvation." No wonder, that even the irrational and inanimate parts of nature are called upon, by a lofty figure of speech, to celebrate that glorious day : "the sea" to "make a noise, and all that therein is ; the floods" to "clap their hands, and the hills to be joyful together before the Lord :" partly for the present happiness of that period, in which possibly EVENING PRAYER. 115 1 Or this. (14.) Borium est conjiteri. Ps. xcii. IT is a p^ood thin^ to give thanks unto the Lord, and to sing praisps unto thy name, O Most Highest ; To tell of thy loving-kindness early in the morning, and of thy truth in the night sea- son ; Upon an instrument of ten strings, and upon the lute ; upon a loud instrument, and upon the harp. For thou , Lord, hast made me glad through thy works ; and I will rejoice in giving praise for the operations of thy hands. the lowest of God's works may share ; but chiefly for the approach of the next and concluding scene of Providence, when he shall " come " finally, " with righteousness to judge the world, and the people with equity." Ahp. Seeker. When the first lesson treats of some great and temporal deliverance granted to the peculiar people of God, we have the ninety-eighth psalm for varie- ty ; which, though made on occasion of some of David's victories, may yet be very properly applied to ourselves, who, being God's adopted children, are a " spiritual Israel," and therefore have all ima- ginable reason to bless God for the same, and to call upon the whole creation to join with us in thanksgiving. Wheatley. (14.) The "Magnificat, or the Song of the Blessed Virgin," v/hich is taken from the first chap- ter of St. Luke's Gospel, and stands first in or- der after the Lesson, in the English Book, has been omitted oy our American reviewers of the Liturgy ; and to supply the deficiency, this song of thanksgiving has been taken from the beginning of the 92d Psalm. The whole Psalm is entitled, "A Psalm or Song for the Sabbath-day." The four first verses, which have been here selected, teach the .duty, the time, and the manner, of giving thanks for the works and dispensations of God. — The following Para- phrase of these four verses, by Bishop Patrick, and the subsequent remarks by Bishop Home, will serve to illustrate their import, and apply them to our beiiefit. T. c. B. 1. Now is the proper time to give thanks- unto the Lord, for all the benefits we have received from him ; and it is no less delightful than it is profit- able, to sing hymns, in the praise of the divine per- fections, which infinitGly transcend all that can be said or thought of them. 2. This is the sweetest employment in the morn- ing, and no entertainment is equal to it at night ; to commemorate and declare unto ail, how bounti- ful thou art, and how faithftil in performing thy 1" Then a Lesson of the New Testament, as it is appointed : And after that, shall be snng or said this Psalm, except on the twelfth day of the m,onth. Dens misereatur. Ps. Ixvii. (l.^>.) GOD be merciful unto us and bless us, and show us the light of his coiu:itenance, and be merciful unto us. That thy way may be known upon earth, thy saving health among all nations. Let the people praise thee, O God ; yea, let all the people praise thee. O let the nations rejoice and be glad ; for thou shalt judge the folk righteously, and govern the nations upon earth. promises to those who depend on thy almighty goodness : 3. Which ought to be celebrated with a full con- cert, not only of our cheerful voices, but of all the instruments of musick. 4. For all are too little, O Lord, to express the joy I have in the acts of thy Providence ; by whom as the world was made, so it is still governed : It ravishes my spirit, and makes me shout for joy, to think how excellently thou orderest and disposest all things. Bp. Patrick. Thanksgiving is the duty, and ought to be the delight of a Christian. It is his duty, as being the best return he can make to his great benefactor : it ought to be his delight, for it is that of angels, and will be that of every grateful heart, whether in heaven or on earth. The "loving-kindness" of God in promising salvation, and his faithfulness and " truth" in accomplishing it, are inexhaustible subjects of praise, both for the " morning," and the " night season." Every instrument should be strung, and every voice tuned, to celebrate them, until day and night corns to an end. But more especially should this be done on the "sabbath- day ;" which, when so employed, affords a hvely resemblance of that eternal sabbath, to be hereafter kept by the redeemed, in the kingdom of God. A prospect of Creation, in the vernal season, marred as the world is by the fall, inspires the mind with joy, which no words can express. Bu! how doth the regenerate soul exult and triumph at bo- holding that "work" of God's "hand," whereby he hath created all things anew in Christ Jesus ! If we can be pleased with such a world as this, where sin and death have fixed their habitation ; shall we not much rather admire those other heavens, and that other earth, wherein dwell righteousness and life ■? What are we to think of the palace, since even the prison is not without its charms ! Bp. Hoene. (15.) This Psalm is a prophetic prayer, that through the " light of God's countenance," his gra- 116 Let the people praise thee, O God ; yea, let all the people praise thee. Then shall the earth bring forth her in- crease ; and God, even our own God, shall give us his blessing. God shall bless us ; and all the ends of the world shall fear him. cious illumination, " the way" of his providence and man's duty to him " may be known upon earth, his saving health," the means by which he heals and saves men's souls, " to all nations :" who are invited to " rejoice and be glad," because " he shall judge the folk righteously," shall govern and reward the people of the world, (for so the word " folk" signifies, and was not a low expression for- merly,) by the equitable and merciful rules of Christianity. For " then," on our doing this, " the earth shall bring forth her increase" more plenti- fully ; " and God, even our OAvn God, shall give us his blessing," temporal and spiritual ; for " godli- ness hath promise of the life that now is, and of that which is to come." Abp. Seeker. This Psalm is sometimes called " Dens miserea- tur^'' because inthe Latin version it begins with these words. And it is very properly used after the second Lesson, Avhich is always taken out of the New Testament; because therein ^ve may conveniently express our desires of the fj^rther pro- pagation of the Gospel. This Psalm is also a prayer to God, and therefore it must not be barely repeated, but addressed to our Maker in the most solemn manner. Dr. Bennet. This Psalm, and the Cantate Domino, were first introduced in the second Liturgy of King Ed- ward. Wheatley. In this evangelical Psalm, the Israelitish Church IS introduced, as partly praying for, and partly fore- telling the advent of Christ, and the conversion of the nations, with the ]oy and gladness that should be consequent thereupon. The Christian Church now uses, and will continue to use the Psalm, with propriety, until the fulness of the Gentiles shall be come in, the conversion of the Jews eilected, and Christ shall appear the second time, finally to accompUsh the salvation of his chosen. 1. The Israelitish Church, by the mouth of the prophet, expresseth her ardent desire after Messi- ah's advent, and appearance in the flesh ; she prayeth that God would be " merciful unto her " as he had promised ; that, by so doing, he would " bless" her with the blessings of pardon and peace, of grace and glory ; and in one word, that he would " cause his face to shine upon her," by the rising of the sun of righteousness, making her to behold the glory of God in the face of Jesus Christ ; re- viving her with the glad tidings of the Gospel ; EVENING PRAYER. T Or this. Benedic, Aimna mea. Ps. ciii. (16.) PRAISE the Lord, O my soul, and all that is within me praise his holy name. Praise the Lord, O my soul; and forget not all his benefits ; and enlightening her with the light of salva- tion. 2. Nor was she studious, as her degenerate chil- dren have been, to confine the favour of heaven within her own pale. If she had a good wish for herself, she had one likewise for others ; and there- fore prayed, that the "way" to life eternal might be " known," not in Jewry alone, but over all the " earth ;" and that the virtues of that salutary medi- cine, which was able to restore " health" and vigour to the diseased and languishing spirits of men, might be published " among all nations." 3. As if she had said — Hitherto, indeed, blessed Lord, thou hast thought fit to make me the guar- dian and keeper of that great deposit, thy true re- ligion, from which the nations revolted, and fell : but the time is coming, when, by the Gospel of thy dear Son, they shall again be called to the know- ledge of thee. Thy glory, impatient, as it were of any longer restraint, and demanding a larger sphere, shall diffuse itself like the light of heavenj to the ends of the world. Hasten, then, O Hasten the dawning of that happy day, when congrega- tions of converted Gentiles shall every where Uft up their voices, and, perhaps in the words of this very Psalm, sing to thy praise and glory ! 4. And a very sufficient cause, surely, is here assigned, why the " nations" should " be glad, and sing for joy," upon the erection of Messiah's king- dom in the midst of them; namely, because he would " judge the people righteously ;" breaking the yoke of the oppressor, and the iron rod of the prince of this world ; becoming himself an advocate in the cause of his Church ; introducing her into the glorious liberty of the children of God, whose service is perfect freedom ; and, with a sceptre, around which justice and mercy are wreathed to- gether, "governing the nations upon earth." 5. Chorus repeated as above, v. 3. 6. Then, Avhen that long expected time shall arrive, "the earth shall yield her increase ;" the nations of the world shall be converted to the faith, and become fruitful in every good word and work, through the benediction of heaven upon them. 7. The evangelical "blessings," predicted in this Psalm, have been long since poured out upon " the ends of the earth," by the bountiful hand of God in Christ. Let us beseech him to add yet this to all his other mercies, that in return for such un- EVENING PRAYER. 117 Who foi'giveth all thy sm, and healeth all thine infirmities ; Who saveth thy life from destruction, and crowneth thee with mercy and loving-kind- ness. O praise the Lord, ye Ano;-e]s of his, ye that excel, in strength ; ye that fulfil, his commandment, and hearken unto the voice of his word. O praise the Lord, all ye his hosts; ye servants of his that do his pleasure. O speak good of the Lord, all ye works of his, in all places of his dominion. Praise thou the Lord, O my soul. merited favoyirs, the redeemed may have grace evermore to pay him the tribute of fear and obedi- ence, of duty and love. Bp. Horne. (16.) 1. The Psahnist, about to utter a song of praise, first endeavours to awaken and stir up his " soul" to the joyful task. He calleth forth all his powers and faculties, " all that is within him," that every part of his frame may glorify its Saviour ; that the understanding may know him, the will choose him, the affections delight in him, the heart believe in him, and the tongue confess him. "Praise the Lord, O my saul, and all that is with- in me praise his holy name." 2. Thanksgiving cannot be sincere and hearty, unless a man bear impressed upon his mind, at the time, a quick sense of "benefits" received; and "benefits" we are most of us apt to forget;" those, especially, which are conferred upon us by God. Therefore David repeateth his self-awakening call, and. summoneth all his powers of recollection, that none of the divine favours might continue unno- ticed and unacknowledged. A catalogue of such particular mercies, temporal and spiritual, as each individual hath experienced through life, might be of service, to refresh the memory, upon this im- portant head. 3. At the head of God's mercies must for ever stand " remission of sin," or that full and free par- don purchased for us by Jesus Christ, whereby, if we truly repent and believe in him, our transgres- sions, though ever so many, and ever so great, are done away, and become as if they had never been ; from a state of guilt we pass into one of justifica- tion, from a state of enmity into one of reconcilia- tion, from a state of servitude into one of libertv and sonship. Next to the pardon of sin, considered as a crime, we are to commemorate the cure of it, considered as a disease, or indeed as a complication of diseases—" Who healeth all thine infirmities." The body experienceth the melancholy consequen- ces of Adam's oflfenf e, and is subject to many " in- firmities ;" but the soul is subject to as many. What is pride, but lunacy ; what is anger, but a ®i[ Then shall he said the Apostles^ Creed, hy the Minister and the People, stand- ing : And any Churches may omit the words, He descesided into Hell, or may, instead of them, use the words. He went into the place of departed Spirits, lohich are considered as loords of the same meaning in the Creed. I BELIEVE in God, the Father Almigh- ty, Maker of heaven and earth : And in Jesus Christ, his only Son, our Lord ; Who was conceived by the Holy Ghost, Born of the Virgin Mary, Suffered fever; what is avarice, but a dropsy ; Avhat is lust, but a leprosy; what is sloth, but a dead palsy? Perhaps there are spiritual maladies similar to all corporeal ones. When Jesus Christ was upon earth, he proved himself the physician of men's souls, by the cures which he wrought upon their bodies. It is he alone who " forgiveth all our ini- quities ;" it is he alone who " healeth all our infir- mities." And the person who findeth his sin " cured," hath a well grounded assurance that it is " forgiven." 4. Man hath two " lives;" he is therefore subject to a double " destruction ;" and, consequently, ca- pable of a twofold redemption. He Avho is recov- ered from sickness, and thereby redeemed from that destruction which natural death bringeth upon the body, will undoubtedly sing this strain in transports of gratitude ; and he ought so to do. But what will be the sensations of him who celebrates, in the same words, the spiritual redemption of his soul from death and destruction everlasting? How is he '' crowned" with the "loving kindness" of Je- hovah ; how is he encircled by the arms of " mer- cy ?" BP. HORNE. 5. Let the angels, therefore, who know his great- ness, power, and gracious providence, better than I, bless and praise his holy name : let those mighty ones, whose strength surpasses all the powers on earth, and yet never dispute his sacred commands, give praise unto him with all their might, and with the same cheerfulness wherewith they obey his word. 6. Let the whole company of heaven, all the se- veral hosts of those glorious creatures who have been employed by his majesty so many ways for our good, and understand how much we are be- holden to his love, speak good of his name, and praise his mercy, both to themselves, and unto us. 7. Yea, let every creature, throughout the wide world, proclaim as well as it is able, the loving kindness of the Lord : let none of them be silent, but all with one consent bless his holy name : and thou, O my soul, be sure thou never forget to make 118 EVENING PRAYER. under Pontins Pilate, Was crucified, dead, and buried ; He descended into hell ; The ihird day he rose from the dead ; He as- cended into heaven, And sitteth on the right hand of God the Father Almighty; From thence he shall come to judge the quick and the dead. ^ I believe iti the Holy Ghost ; The holy Catholic Church ; The communion of saints ; The forgiveness of sins ; The re- one; O fail not to bear thy part in this joyful quire, that daily sing his praise. bp. Patrick. This Psahu was introduced, at the American re- vision of the Prayer Book, instead of the " Nunc dimiltis, or So7ig- of Simeo7i" which in the En- glish Book stood iirst in order after the second les- son. The four first, and three last verses of the Psalm were selected, and being intimately con- nected, they form a delightful song of praise. T. c. B. (17.) The word "one" is not in the Apostles' Creed, but it is properly inserted here, not only in opposition to the error of the Gentiles, who held that there were more than one God ; but also to meet the calumny of the heretics, who called the Catholics worshippers not of one God, but of three Gods. The consubstantiality of the three Persons constitutes the unity of the Godhead. Bp. Cosins. (IS.) We make this professipn of our belief, be- cause some had spoken of the human and divine nature of our Saviour, which they called Jesus and Christ, as two Persons not united. The words ''light of light" intimating that his divine nature is from the Father, as light is from the sun. or as one light without diminution of itself kindles another, were intended for some imperfect illustration, and doubtless a very imperfect one it is, and any other must be, of bis mysterious generation. Ahp. Seeker. This Creed is somewhat more full and explicit than that of the apostles. That grand article of our faith, the divinity of our blessed Saviour, is here strongly asserted : that he is " God of God, Light of Light, very God of very God," really, truly, and properly God ; " begotten, not made," or created ; "being of the same substance," that is, of the same nature, or essence, " with the Father ;" and that "by Him," namely, by the Son, (see below,) "all things were made." After speaking of his incar- nation, birtli, suffering, resurrection, and coming to judgment " with glory," which are noticed in the otlier Creeds, these words follow, " of whose king- dom there shall be no end ;" which are part of the angel's address to the Virgin Mary, Luke i. yS. For though his mediatorial kingdom shall cease, surrection of the body, And the life ever- lasting. Amen. 1 Or this. -^ ■ I BELIEVE in one God, (17.) the Fa- ther Almighty, Maker of heaven and earth, And of all things visible and invisible : And in one liOrd Jesus Christ, (18.) the only begotton Son of God, Begotten of his Father before all worlds ; God of God, (19.) and be delivered up to the Father, yet, as God, he shall reign with him and the Holy Spirit, for ever and ever. , Waldo. The articles, in which this Creed particulaiiy dif- fers from the Apostles', were introduced into it, not because the Church believed more in the year 300 than in the year 50, but because the Arians believ- ed less. Particular attention is due to this point, because the enlargement of the Creed seems to pre- sent an appearance, as if the Church had enlarged her faith : and great stress has been laid upon this, without the least shadow of truth, in modern publi- cations. The reverse was fact. The Arians ex- plained away w4iat before was not doubted, and the Church only asserted her former beUef in plainer terms. Dean Vincent. (19.) That is, true God of true God. All these expressions were introduced into the Creed, to ex- press, if possible, what is meant by styling Christ, God. That is, we declare that he is God the Son from God the Father, truly and verily God, as we conceive the Father to be ; and the addition of light derived from light was intended to exemplify 'a communication of the divine attributes, without detracting any thing from the prerogative of the .Father, These are not articles of faith, but an en- deavor to express our meaning. We are accused of turning asimihtude or comparison into an article of faith. God forbid ! But it was the language of Scripture and of the fathers, to express the commu- nication of the Godhead to the Son, by the com- parison of light from light ; because light communi- cated detracts nothing from the original light ; fire communicated diminishes not the fire from v.-hich it is derix'^ed. This is tlie explanation meant to be delivered. It marks the sameness of the substance in tlie two Persons. In a word, we profess nothing more in this part of the Nicene Creed, than we pro- fessed in the Apostles', that we " believe in Jesus Christ, his only Son, our Lord." As all the explanations of this Creed arise from the circumstance of Christ being called God in Scripture, and described with the attributes of God, let us first establish the proof of this, and then leave the consequence to the authority of Scripture. He is styled God by St. John, who says in direct EVENING PRAYER. 119 jLioht of Light, Very God of very God, Begot- ten, not made, Beino; of one snhstance with the Father ; By whom all things were made ; (20.) ^Vho for ns mpn, and for our salvation, came down from heaven, And was incar- nate by the Holy Ghost of the Virgin Mary, And was made man. And was crucified also / for us under Pontius Pilate. He suffered )i- and was buried ; And the third day he rose terms, ." The Word was with God, and the Word was God," John i. 1. It is in consequence of this passage, that the Catholic Church maintained the distinction of persons and the unity of substance: if the Word was with God, the Word and God were two : if the Word was God, they v/ere as manifestly one. St. Matthew says, " They shall call his name, Emmanuel ; which, being interpreted, is, God with us," Matt. i. 23. St. Luke declares, that John the Baptist should "turn many to the Lord their God, and he shall go before Him," Luke i. 16, 17. St. Paul asserts, that " Christ came, who is over all, God blessed for ever," Rom. ix. 5. And lastly the Epistle to the Hebrews applies the words of David to Christ, " unto the Son he saith, Thy Throne, O God, is for ever and ever." Heb. i. 8. Now if all these Scriptures declare Christ to be God, what accusation can lie against the Church, for professing to believe that he is God ? The Jew, the heathen, or the deist, may use these passages as a reason, why he rejects the Gospel: but the Arian, who allows the Gospel, can have no ground to stand on, but by explaining away the meaning of the word " God ;" by pretending that it has two meanings ; and in short by calling the Father and the Son two Gods, whom the Gospel and the Church never call two Gods, but two Persons. We say also, that, as Scripture gives Christ the title of God, so likewise does it give him the divine attributes of eternity, omniscience, and omnipres- ence. The language of Scripture is, '■ In the be- ginning was the Word. He is before all things. Thy throne, O God, is for ever. Thou, Lord, in the beginning hast laid the foundation ot the earth. Thou, Lord, knoAvest the hearts of men." And, finally, our Saviour himself says, " Where two or three are gathered together in ray name, there am I in the midst of them." Again, the work of creation is attributed to both the Father and the Son. For, as the Old Testa- ment declares, " In the beginning God created the heaven and the earth," so the Gospel asserts, " all things were made by the Word, (the Son) and without him, was not any thing made that was made," John i. 3. And St. Paul adds, " By him were all things created, that are in heaven, and that are in earth, visible and invisible, all things were again, according to (he Scriptures ; And as- cended into heaven. And sitteth on the right hand of the Father ; And he shall co'rae again, witli glory, to judge both the quick and the dead ; Whose kingdom shall have no end. (21.) And I believe in the Holy Ghost, (22.) The Lord and giver of life; Who proceed- eth from the Father and the Son ; Who created by him and for him, and by him all things consist," Col. i. 16, 17. Other prerogatives ascribed to the Son, are, that "he is the image of the invisible God, Col. i. 15; the brightness of the glory of the Father, the ex- press image of his Person, Heb. i. 3 ; that in him dwelleth all the fulness of the Godhead bodily," Col. ii. 9. And, finally, the Scripture declares, that he is equal with the Father, and that worship is due to him as God. St. Paul, in the Epistle to the Phi- lippians, says, " being in the form of God he thought it not robbery to be equal with God," Phil, ii. 6. And Christ himself declares, that " all men should honour the Son, even as they honour the Father: he, that honoureth not the Son, honoureth not the Father that sent him," John v. 23. Lastly, the Epistle to the Hebrews proclaims, "Let all the angels of God worship him," Heb. i. 6. This worship his disciples actually did pay to him after his resurrection : and from the Revelation we learn, that " the saints in heaven shall worship him for ever and ever." Having all these texts before us, what must we think of the Arian teachers, who are forced to ex- plain away the clear and obvious sense of every pas- sage, and apply a meaning of their own, which they can only deduce bv figurative, metaphorical, or metaphysical interpretation. The Church abides by the written word : and, without seeking to be wise above that which is written, adores in pious reverence a mystery, which she pretends not to comprehend, but which she receives from the word of God, and acknowledges as an article of faith. Dean Vincent. (20.) These words from their position in the Creed, may seem to refer to the Father; and the improper manner of reading them, sometimes may countenance this mistake. But it is very plain, that they are here applied to the Son ; the Father being spoken of in the first part, as " the Maker of heaven and earth," &c. Waldo. (21.) Lest we should imagine, that Christ should ever cease to be King ; the ancient fathers at Con- stantinople, in the year 381, added these words to the Nicene Creed, against the heresy which then newly arose, denying the eternity of the kingdom of Christ. Bp. Pearson. (22.) The next article of the Creed, relating to 120 EVENING PRAYER. with the Father and the Son together is worshipped and glorified ; Wlio spake by the prophets. And I beheve one Catholic and Apostohc Church. (23.) 1 acknowledge one Baptism for the remission of sins ; And I look for the resurrection of the dead, And the hfe of the world to come. Amen. 1" And after that^ these Prayers following, all devoutly kneeling ; the Minister first pronouncing, The Lord be with you ; Ans. And with thy spirit. the Holy Ghost, describes him, in the language of Scripture, as " the Lord and Giver of life." He is expressly called " the Lord," 2 Cor. ill. 17, 18. " The Lord is that Spirit ;" and, at the end of the last verse, " even as by the Spirit of the Lord," which should be rather translated, as it is in the margin, " by the Lord, the Spirit." In the same chapter, verse 6, it is said '• The Spirit giveth life." And still more strongly, Rom. viii. 2. he is called " the Spirit of life ;" the Fountain, the Author, the Giver of spiritual life ; without whose divine influ- ence and assistance we are "dead in trespasses and sins." He is farther spoken of, as " proceed- ing from the Father and the Son," with respect to his mode of existence, which the compilers of the Creed most probably had in view in this article ; or in the sense of being sent by them, with re- spect to the economy of grace, and the office he sustains in the work of man's redemption ; which, his ofl5cial procession, is more frequently taken no- tice of in Scripture, and therefore more material for us to be instructed in. Waldo. These words, " Lord and Giver of life," ascribed to the Spirit, are not to be joined, as one single at- tribute ; but are taken from two different texts of Scripture ; in one of which he is called, according to the marginal reading, " the Lord, the Spirit," 2 Cor. iii. 18 ; and said in the other " to give life," verse 6; that is, the spiritual life of grace. The phrase " who proceedeth from the Father and the Son," may signify either his deriving from the lat- ter, as well as the former, his eternal subsistence ; or, since that has been disputed between the Latin and Greek Church, his being sent by both into the breasts of men, as the Scriptures plainly affirm he is. John xiv. 26 ; xv. 26 ; xvi. 7. Abp. Seeker. This one expression was added to the Creed af- ter the alterations made in it at the Council of Constantinople in 381 ; the Constantinopohian Creed having only " who proceedeth from the Fa- ther." Different accounts are given of the insertion of the clause " and the Son." It probably came in first by a private hand in the middle of the 5th cen- tury, after the procession from the Son was denied 1" Min. Let us pray. O Lord, show thy mercy upon us ; Ans. And grant us thy salvation. Min. O God, make clean our hearts within us ; A71S. And take not thy Holy Spirit from us. *^ The?i shall be said the Collect for the day, (24.) and after that the Collects and Prayers follow ing. •IT A Collect for Peace. \2o.) O GOD, from whom all holy desires, all by some of the Greek writers — However, this was the occasion of a schism between the Greek and Latin Churches. Dr. NichoUs. (23.) The Church is called Apostolic, because it was planted by the Apostles, in subordination to our blessed Saviour. Dr. Bennet. This article implies, that there is an unity in the Church, or perhaps only that there is but one true profession of the fahh; and one baptism implies that this Sacra- ment is not to be repeated. Dean Vincent. This article, concerning baptism, is very proper- ly inserted, to remind us of the efficacy and neces- sity of that divine ordinance; whereby we are ad- mitted into the new covenant, and are entitled to all the benefits of it, which are here comprised un- der that most important one, " the remission of sins," provided we do not forfeit our title to them by our infidelity or disobedience. Waldo. (24.) The first Collect at Evening Prayer is the same with that of the Morning, being invariably in both, the Collect for the Day. t. c. b. (25.) This Collect hath the same title, and seems to have the same subject with that in the Morning Office. And indeed peace is so desirable a blessing, that we cannot pray for it too often ; especially for different kinds of peace, as it is in the present case, if we well observe it. In the morning we pray for external, in the evening for internal peace. In the beginning of the day, being to dispatch various affairs, and converse with the world, we desire to be preserved from the injurious affronts and designs of evil men ; In the close thereof we request that tranquillity of mind that springs from the testimony of a good conscience, that when our hearts lie as easy as our heads, our sleep may be sweet and quiet. The first kind of peace sometimes the best of men cannot obtain, for the wicked will do wickedly ; but then this inward peace will support them, and make a calm within when the waves beat most furiously from without. So that this is the most necessary and advantageous. Wherefore we are taught to ask this, (which is called the peace of God) from the God of peace, who is here described to us as the author and finisher of all ET'i.xaNG PRAYEil. 121 good counsels, and all just works do proceed ; give unto thy servants that peace, which the world cannot give ; that our hearts may be set to obey thy commandments, and also that by thee, we, being defended from the fear of our enemies, may pass our time in rest and quietness, through the merits of Jesus Christ our Saviour. Ameti. T A Colled for Aid against Perils. (26.) O LORD, our heavenly Father, by whose Almighty power we have been preserved this day; by thy great mercy defend us holiness and righteousness, which are the surest and only foundations for a true and lasting peace. From which we may learn, that there is an insepa- rable union between righteousness and true peace, and that we cannot have this peace, unless it spring from holy desires, good counsels, and just works. If the grace of God work these in us. It is not all the slanders, the scorn, nor injustice of the world, can hinder the serene reflections and inward peace of a good conscience. He that doth not deserve reproach can nobly despise it, and he that hath not provoked his neighbour to wrong him by any evil doing, can easily bear the greatest of injuries. Whereas if all the world be quiet, and none disturb the wicked man, he makes himself restless, because there is an enemy within, that upbraids him more loudly, and wounds him more deeply, than he can do the holy man. Whoever therefore inquires for true peace, let them behold him, in and from whom are all the causes of it, with love and admiration. And let them ac- knowledge to his glory and their own comfort, that he is the author and finisher of every good work. He excites our affections to desire that which is good, engagelh our will to choose it, and strength- eneth our hands to perform it. There are no holy thoughts in our minds, no good purposes in our hearts, nor any righteous actions in our lives, but it is in, and by, and through him. To him then let us make our supplications, that he will fill our hearts with the motions of the Holy Spirit, the first seeds of all virtue ; and by the continuing increase of the same grace make these holy desires spring up into prudent and religious counsels and determinations; and by favourable circumstances, and additions ot strength, ripen them into pious and just works; and the fruit thereof wiU be peace. We may cheerfully hope and pray, that he that planted the root, and sov/ed the seed, will give us the pleasure of the fruit and comfort of the harvest : and let us bev/are, since we confess this to be the fruit of righteousness, that when we seem most earnest in our prayers for this peace, we do not wilfully de- prive ourselves of it, and hinder our own wishes, 16 from all perils and dangers of this ni^ht. for the love of thy only iSon our Saviour Jesus Christ. Amen. % A prai/£r for the Vresigent of the Uni- ted States, and all in Civil Authority. O LORD, our heavenly Father, the high and mighty Ruler of the universe, who dost from thy throne behold all the dwellers upon earth ; most heartily we beseech thee, with thy favour to behold and bless thy servant, Thu President of the United States^ and all others in authority ; and so replenish them by stifling holy thoughts, and breaking pious reso- lutions, and neglecting good works. For he that cuts the root and lops ofl the branches, must not expect ever to eat of this fruit ; and if he com- plains, deserves to be silenced as the author of his own misery. Dean Comber. The former of the two Collects, peculiar to even- ing prayers, is taken from a Latin form, at least 1100 years old. It begs for the greatest of bless- ings here below, that joyful peace of mind, which our Saviour promised his disciples : " Peace 1 leave with you: my peace I give unto you: not as the world giveth, give I unto you," John xiv. 27. And since it cannot be obtained, but by "holy de- sires, good" and prudent "counsels" for the execu- tion of them, " and just actions," done in conse- quence of both ; so Ave petition him, " from whom all" these " proceed," to grant it us by means of them ; that " our hearts being set" by his grace " to ke«p his commandments," and our ways "defend- ed" by his providence " from the fear of our ene- mies," we may find "the woik of righteousness, peace ; and its effects, quietness and assurance for ever," Is. xxxii. 17. Abp. Seeker. (26.) Though their titles are different, the third collects at Morning and Evening Prayer bear a considerable resemblance to each other; and both of them aie peculiarly well adapted for the situa- tions they respectively hold. That for the morn- ing, appears to be more immediately directed against the dangers and temptations to which we may be exposed in the course of the day. In this for the .evening, towards the approach of natural darkness, we beseech God to "enhghten the eyes of our understandings, that we sleep not in cur sins unto death ;" and to defend us from all the dangers and perils that may ensue in the night. We commit ourselves to the protection of him, who neither slumbers nor sleeps, and to ichom darkness and light are both alike. Shepherd. This is pecuhar to and proper for the evening. We are always indeed environed with danger* but none are more dismal, sudden, and unavoida- 122 EVENING PRAYER. with the grace of thy Holy Spirit, that they may always incline to thy will, and walk in thy way : Endue them plenteously with hea- venly gifts ; grant them in health and pros- perity long to live ; and finally, after tliis life, to attain everlasting joy and felicity, throucrh Jesus Christ our Lord. Amen. H A Prayer for the Clergy and People. ALMIGHTY and everlasting God, from whom Cometh every good and perfect gift, send down upon our Bishops and other Cler- gy, and upon the Congregations committed to their charge, the healthful spirit of thy grace ; and, that they may truly please thee, pour upon them the continual dew of thy blessing : Grant this, O Lord, for the honour of our Advocate and Mediator, Jesus Christ. Ameti. 1 A Prayer for all Conditions ef Men. O GOD, the Creator and Preserver of all mankind, we humbly beseech thee for all sorts and conditions of men, that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. More especially we pray for thy holy Church universal ; that it may he so guided and governed by thy good Spirit, that all who profess and call themselves Christians, may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to thy fatherly good- ness all those who are any ways afflicted or distressed in mind, body, or estate ; that it may please thee to comfort and relieve them, according to their several necessities ; giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ's sake. Amen. ble, than those of the night, "vvhen darkness adds to the terror, and sleep deprives us of all possibility of foresight or defence ; so that he must be an atheist, and worse than heathen, who doth not then by a special prayer commit himself to God's provi- dence, the knowledge of which doth enlighten our minds, and makes us full of inward peace and 1" A General Thanksgiving. ALMIGHTY God, Father of ail mercies, we, thine unworthy servants, do give thee most humble and hearty thanks for all thy goodness and loving kindness to us, and to all men. We bless thee for tfey- creation, ''' preservation, and all the blessings of this life; but above all,' for thine inestimable love in the redemption of the world by our Lord Jesus Christ ; for the means of grace and for the hope of glory. And, we beseech thee, give us that due sense of all thy mer- cies, that our hearts may be unfeignedly thankful, and that we may show forth thy praise, not only with our lips, but in our lives ; by giving up ourselves to thy service, and by walking before thee in holiness and righteousness all our days, through Jesus Christ our Lord ; to whom, with thee and the Holy Ghost, be all honour and glory, ^ world without end. Amen. - II A Prayer of St. Chrysostom. ALMIGHTY God, who hast given us grace at this time_, with one accord to make our common supplications unto thee ; and dost promise that when two or three are gathered together in thy name, thou wilt grant their requests ; fulfil now, O Lord, the ^ desires and petitions of thy servants, as may be most expedient for them ; grantmg us in this world knowledge of thy truth, and in the world to come life everlasting:. Amen. 2 Cor. xiii. 14.- THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, he with us all evermore. Amen. HERE ENDETII THE ORDER OP EVENING PRAYER. comfort when we are in the darkest shades of night. Dean Comber. Thife latter Collect, taken in part from an oiBce of tiie Greek Church, prays more particularly for the safety of the ensuing night : that God's power may protect us, while we are unable to help our- selves, or even to know our danger. Abjp. Seeker. 123 THE LITANY,w Or GENERAL SUPPLICATION, to be used after Bloniing Service, on Sundays, WednesdaT/s, and Fridays. (2.) O GOD, the Father of Heaven; have mercy upon us miserable sinners. (3.) (1.) There is no part of the public service of the Church, ia which the congregation bears so large a share, or which breathes so ardent a devotion, as the lAtany. It contains the united requests of the whole congregation ; and its import should be deeply considered, that it may be used with under- standing, and felt devoutly in the heart. The word Litany, as it is explained by the Ru- bric which precedes the service, signifies a gener- al supplication. It is used in a similar sense by the ancients, both of Greece and Rome ; — import- ing, an earnest supplication made to the Gods, in time of adverse fortune. A judicious writer, of our Church, defines the word Litany, as denoting a public supplication, whereby the mercy of God is more ardently and solemnly invoked. The penitential supplications of David, recorded in the li. Psalm, are of the nature of a Litany, and so are the earnest intercessions of Daniel, contained in the ix. chapter of his Prophecies ; — from both of which, passages have been transcribed into our Litany. But a still more striking instance of a public and solemn Litany was appointed by God himself, for the Jewish nation in a time of general calamity ; the burthen of which was, " Spare thy people, O Lord." (Joel ii. 17.) And still more striking and solfemn Was that Litany of our Saviour, which he thrice repeated " with strong crying and tears." Luke xxii. 44, and Heb. v. 7. Compositions of this nature have been used in the Christian Church from the earliest ages. Ter- tuilian speaks of such forms of prayer, which had been in use before his time. St. Ambrose has left us the form of a Litany, which commonly bears his name, and which agrees iu many things with our's. About the dose of the fourth century, Litanies be- gan to be used in processions, the people walking barefoot, and repeating them with great devt)tion. In the year 600, Gregory, the Great, revised all the ancient forms, and out of them compiled the famous seven-fold Litany, which became a model to all the western Churches. To this Litany our's bears a much nearer resemblance than it does to that of the Romish Church ; the latter containing invocations of the Saints, which our reformers have justly ex- punged. — The processions being an innovation O God, the Father of Heaven ; have m,ercy upon us miserable sinners. upon the early practice of the Church, and having been the cause of much scandal, were prohibited ; but the supplications, which were of primitive ap- pointment, have been continued to the present day. T. C. B. (2.) The Litany is directed to be used on Sun- days, Wednesdays, and Fridays. — Wednesdays and Fridays were established as days of Fasting by the primitive Church ; which thought it not fit to shew less devotion than the Pharisees, who fasted A twice a Vi^eek, and which selected these particular days because the Saviour was betrayed on the one, and crucified on the other. And the Litany is re- peated on Sunday, partly because there is then the greatest assembly to join in its earnest su{plica- tions, and partly that no day may seem to have a more solemn service than the Lord's day. Anciently, the Morning Prayer, the Litany, and the Communion Office, were three distinct servi- ces ; which were used at difierent hours. In the time of King Edward, and Q,ueen Elizabeth, the Litany was used as a preparatory to the Commu- nion service, a Psalm or Hymn only, intervening between them. The present arrangement was es- tablished at the last review of the English Prayer Book, in the vear 1661. The Litany, as it stands in our service, is the sam^ as that in the English Book, with the excep- tion of some slight verbal amendments, and an al- teration and abridgement of the intercessions for those in civil authority. It differs but very little from the Litany of the Lutheran Churches of Ger- many and Denmark, but varies considerably from that of any other Church ; being more full than the Litany of the Greek Church, and shorter than that of the Romish, one half of which is occupied with invocation of saints. The most of our Prayers are offered up solely by the minister, the people only saying Amen, at the close of each : But the Litany is the joint supph'ca- tion of the whole Congregation, and every member is to take an audible part in it. The greater por- tion indeed, is to be repeated by the Minister sin- gly, but the people utter a response, to every sen- tence. — This way of diversifying our de\'Otions is admirably calculated to keep alive our attention, 124 THE LITANY. O God the Son, Redeemer of the world ; have mercy upon us miserable sinners. O God the tSo7i, Redeemer of the world ; have mercy upon us miserable sinners. O God the Holy Ghost, proceedino: from the Father and the Son ; have mercy upon us miserable sinners. and to prevent fatigue. In long Prayers, and where we have nothing to do but listen, our thoughts are extremely apt to wander, unless we are very careful and devout; but here our minds are so actively engaged by the part we have to per- form, that any want of attention would be wholly inexcusable. The Litany may be divided into tliese four parts : 1. The Invocation. 2. The Deprecations. 3. The Intercessions. 4. The Supplications. t. c. b. (3.) THE INVOCATION. The Litany begins with a solemn and humble address, and a fervent petition to the ever blessed Trinity. We first address each person in the God- head distinctly, and then all of them jointly ; ac- knowledging our sinfulness and misery, and im- ploring the divine mercy and pardon. First, we in- voke the Father, as the source of Deity, and foun- tain of mercy. We prostrate ourselves at his foot- stool, and implore his grace ; saying, " O God, the Father of Heaven, have mercy upon us miserable sinners." — We call upon him under this appella- tion, because he created the heaven as well as the earth, and because heaven is his throne, while the earth is his footstool. In heaven he manifests the peculiar glories of his nature; and though the angels and spirits of just men made perfect rejoice in his p/ly presence, yet they v^il their faces when they ap- ^ proach his throne, because of his excellent glory. But though he dwells in light inaccessible, and full of glory, his goodness is not confined to the celes- tial mansions, for his tender mercies are over all his works, and he has revealed himself to us, as abun- dant in goodness and truth, pardoning iniquity, transgression, and sin. This manifestation of himself is exactly suited to our condition. We have been constantly prone to transgression. In all things we have come short of our duty, and in many things we have off'ended altogether. We 4/\j nave wandered from God, and devoted ourselves to * the Avorld ; and Avere he to be extreme to mark what we have done amiss, we could not abide his justice. We therefore invoke his compassion, and beseech him to " have mercy upon us, miserable sinners." Whenever we do this, then, let us de- vote a passing thought to our numerous transgres- sions, and their multiplied aggravations, that we may be penetrated with humility and contrition, and that the feelings of our hearts may be in unison with the words which we utter with our lips. O God the Holy Ghost, proceeding from the Father and the ^'oji ; have mercy upon us miserable si7iiters. O holy, blessed, and glorious Trinity, three persons and one God ; have mercy upon us miserable sinners. O holy, blessed, and glorious Trinity, In the next place, we invoke " God the Son," as " Redeemer of the world ;" who loved us, and gave himself for us, and hath redeemed us to God by Jiis blood. The divinity and atonement of Christ constitute the entire foundation of this address. We invoke the Redeemer not merely as the Son of God, but as '• God the Son ;" and this language is perfectly consonant with that of Scripture. St. Paul calls him " God blessed for ever," and tells us that he "thought it no robbery," or usurpation "to be equal with God." And, in his Epistle to the Hebrews, he introduces the Father as saying to him, " Thy throne, O God, is. for ever and ever ; the soeptre of righteousnes-s is the sceptre ot thy king- dom :" — " And again, when he bringeth in the first begotten into the world, he saith. And let all the Angels of God worship him.'''' Not only the divine name, therefore, but the divine nature, and divine \ honours and worship are ascribed to him. f That we have sinnpd against the Son, is no less / certain than that we have sinned against the Fa- ther. We have neglected the tenders of salvation which he has made to us. We have crucified him afresh, by doing things which he has expressly for- bidden ; and have put him to an open shame, by being ourselves ashamed to stand up for his cause, to defend his Church, and to maintain the truth as it is contained in his gospel. We have made light of his holy Ordinances, slighted his Word, ne- glected his Sacraments, been unmindful of his ex- ample, and unthankful for his sufferings and death. Let us humble ourselves then, when we approach his footstool ; and let us call upon him in the de- vout and animated language of our Church, " O God the Son, Redeemer of the world, have mercy upon us miserable sinners." Next, we arc directed to address the third per- son in the Godhead, with the same view, and from the same motive, that led us to invoke the Father and the Son. '• O God the Holy Ghost, proceed- ing from the Father and Son, have mercy upon us miserable sinners." Tiie Scriptures not only appropriate to the Holy Ghost the name of God, but they ascribe to him all the distinguishing attributes of divinity. Thev j direct us to bless, and to baptize, in his name; )f and they inform us, in express terras, that " There are three that bear record in heaven, the Father,. the Word, and the Holy Ghost;" and that "these three are one." And though we address him as THE LITANY. 125 "proceeding from the Father and the Son," yet still, by virtue of his divine nature, as well as office, he acts with full and supreme authority ; dividing, and distributing to every man his blessed gifts q^nd graces, severally as he will. (1 Cor. xii. 11.) — Thus " proceeding from the Father and the son," according to the economy of the Gospel Covenant, and to accompUsh the purposes of divine grace, it is his prerogative to awaken the conscience, to sanctify the heart, to give a right and spiritual di- rection to our understanding, and to co-operate with our moral powers, which sin has paraiized, in perfecting the great work of our salvation. But how often have we sinned against the Holy Ghost, and grieved the blessed Spirit, by stifling his hea- venly monitions, by resisting his calls, by neglect- ing his gifts, by contemning his graces, and by slighting those Ordinances v.'hich have been ap- pointed as the means by which he may convert us from sin, sanctify and renew our natures, and con- firm us in the way of our duty. Let us entreat him, then, to pardon what is past, and not withdraw his presence from us ; and let us prostrate ourselves before him, and beseech him to have mercy upon us, miserable sinners." But in order to express our importunity more strongly, we not only invoke separately the three persons in the Godhead, but in concluding the in- vocation, we address them jointly. " O holy, bless- ed, and glorious Trinity, three persons and one God, have mercy upon us miserable sinners." This form of address is agreeable to the ancient practice of the primitive Church; v/hich after the solemn Invocation of each person m the Godhead, united them all together, in one and the same re- quest for mercy. Every sin which we commit against any one person in the Trinity, is commit- ted against the rest : the mercy and pardon which we implore, must come from the whole; and the misery from which we seek to be relieved, must be the grace, not of any single person, but must flow from the joint and undivided concurrence of the whole Trinity. We have a divine command to call upon God foi mercy, in time of trouble. " Call upon me in the day of trouble, and I will deliver thee." (Ps. 1. 15.) And the precept of St. James is, " Is any afflicted, let him pray." (v. 13.) David begins his great penitential Psalm with a supplication for mercy ; " Have mercy upon me, O God." Mercy is the great remedy for misery. We need it both because we are miserable, and because we are sin- ners ; and all the Litanies extant, as well as our own, have begun with the supplication, "Lord have mercy upon us, miserable sinners." The design of the people's repeating the whole verses after the minister is, that every one may first implore to be heard in his own words ; which when they have obtained, they may leave it to the Priest to set forth all their necessities to Almighty God, they themselves declaring their assent to every petition as he delivers it. After having thus reflected on the importance of this solemn invocation, it remains that we further consider what are our views of our ownselves, and what are our feelings when we ofi'er its reiterated petitions for mercy. Do we really feel ourselves to be miserable sin- ners ? And has our prayer for mercy proceeded from unfeigned lips'? To know these things, is of much greater importance than many persons seem to be aware of. If sincerity and uprightness of heart are necessary in our dealings with men, much more must they be requisite in our inter- course with God. His eye penetrates the inmost recesses of the heart. He sees through every dis- guise. All things are naked and open to his view j and he has solemnly engaged to reward every man according to his works. Let us not mock him, then, by using these solemn words without mean- ing, liet us beware how we dissemble with him, or act the part of the hypocrite before one who searcheth the heart and trieth the reins. Let us humble ourselves under a deep sense of our misery and our guilt, and with sincerity, with contrition, and with the most anxious solicitude, implore him to " have mercy upon us miserable sinners." On the other hand, if we have come into his presence with a due sense of our unworthiness, with our hearts in unison with our words, and have felt the spirit while we adopted the sontiment of the poor publican, " God be merciful to me a sin- ner:" if we have had those views of ourselves as transgressors against God, which have taught us to walk humbly with him, and to build all our hopes of pardon on the stability of that covenant, which is ordered in all things and sure; then we have reason. to believe that our petitions will be heard; that we have an interest in the divine mercy ; that, our sins will be blotted out, and that our iniquities will be forgiven. If this be our case, we may go on our way rejoicing — praising God from day to day for the blessings of redemption, the dispensa- tions of his grace, and the treasures of his mercy, till we are conducted in safety to his everlasting kingdom. But if we have never served God with our heart; and feel no anxiety, no painful apprehen- sions with regard to the event, it is high time that we should be rou.'^ed from our stupid indiflference. Let us reflect on the awful situation of those who die in their sins. Having wasted their time and abused their talents; having neglected or despised the means of grace, and filled up the measure of their iniquities, they abide under the displeasure of the Almighty, and there is nothing revealed to them 126 THE LITANY. three persons and one God ; have mercy upon us miserable sinners. Remember not, Lord, our offences, nor the offences of our forefathers ; neither take thou iu the world to come, but indignation and wrath, tribulation and anguish. But, who can bear the thought of never-ending misery 1 Who can dwell with everlasting burnings ? To say that we intend to awake, and take the matter into consideration, will not be sufficient. We have, perhaps, been in- tending this for years past. " Now is the accepted lirae; now is the day of salvation." "To day if ye will hear his voice, harden not your hearts." Let us acknowledge our guilt, and lament it before God. And may this be the language of our hearts, as well as our mouths, " O holy, blessed, and glori- ous Trinity, three persons and one God, have mercy upon us miserable sinners." t. c. b. (4.) THE DEPRECATIONS. When we have opened our way to the throne of Grace, by the preceding Invocation, we next pro- ceed to make our more particular requests. And because we are more affected by the fear of im- pending evils, than we are by the desire of future good, we seek to be deUvered from threatened punishments, before we can ask, with a serene mind, for the blessings which we need. Those supplications in our Litany, by which we seek de- liverance from evils, are called deprecations ; and are a paraphrase and enlargement of the petition in the Lord's Prayer — " Deliver us from evil." The Deprecations are all addressed to the second person of the Trinity, the Son of God ; whom we are directed to honour, even as we honour the Fa- ther, and whom all the Angels of God are com- manded to worship. — In what admirable expres- sions of lowliness and humility, in what affecting and devout language do we open our suit for mercy and forgiveness! "Remember not, Lord, our of- fences, nor the offences of our forefathers ; neither take thou vengeance of our sins." To remember sin, is to punish, or take vengeance for it; conse- quently not to remember it, is to forbear punish- ment, or to pardon it. The expression is figurative, like many others ; but the meaning is plain, and is illustrated by many passages in the sacred writings. " I will forgive their iniquity," says the Lord, speak- ing of the new Covenant, " and I will remember their sin no more." (Jer. xxxi. 34.) When we say " Remember not Lord our offences," it is in effect to pray, " Forgive us our trespasses ;" and the pe- tition should never be offered up without a sincere resolution and promise of forgiving those that have trespassed against us. — We not only seek the forgiveness of our own sins, but we further beseech God that he would not visit upon us " the oSeaces of our forefathers." In the second com- veno:eance of our sins : spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever r (4.) mandment, the Almighty speaks of himself, as " visiting the iniquity of the fathers upon the chil- dren, unto the third and fourth generation," and there are many other expressions in the Scriptures of a similar import. Yet we are told elsewhere, that " the soul that sinneth, it shall die : — and that the son shall not bear the iniquity of the father." (Ezek. xviii. 20.) These seemingly contradictory passages are not in reality inconsistent with each other. For, by a careful examination, we shall find that whenever God denounces any punishment upon a people for the sins of others, whether it be for the " off"ences of their forefathers" or their co- "^ temporaries, we are always to understand by it some temporal punishment, or national calami- ty ; in Avhich the righteous and the wicked, are commonly alike involved. But when he declares that every man shall bear the consequences of his own iniquity, and die for his own sin, as in the passage just quoted, we are to understand the threatening as referring chiefly to the future and eternal punishment of sin in the life to come ; when none shall suffer for the offences of others, '^ but God " will render to every man according to his deeds." When, therefore, we pray that God will " not remember the offences of our forefathers," V we are to confine our thoughts to temporal evils and judgments ; which we beseech him not to send upon us for their sin«, K,nj uvjt^-5 tipon several Occasions^ to he used before the two final Prayers of MORNING end EVENING SERVICE. PRAYERS. (2.) ^ A Prayer for Congress, to he used duritig their Session. (3.) MOST gracious God, we humbly be- (1.) It was not from accident, but from design, tliat these occasional Prayers and Thanksgivings, were directed to be used before the two final Pray- ers of the Morning and Evening Service, [viz. immediately before the Prayer of St. Chrysostom, and the benedictory Prayer,] What though they come after the General Thanksgiving ? The two species of devotion are not kept so entirely separate in other places, as to make this a consideration. In many of our Churches, the practice is antirubri- cal ia this particular. bp. white. It is to be hoped, that we added some useful Prayers and Thanksgivings, to those contained in the English Book. They were selected from Bish- op Taylor. — The Prayer "in time of War and Tumults," was thought improved by the omission of some rough passages. — The concluding Prayer of this department in the English Book, was omit- ted, as being too much a play upon words, from Avhich the service is in general so free. BP. WHITE. (2.) Though the various miseries of mankind are exactly enumerated in the Litany, yet they are but barely mentioned there, and at sometimes some particular evils lie so heavy upon us, and some great mercies are so necessary for us, thai it is requisite we should have solemn forms upon such occa- sions to annex to this office, that so it may fully suit all our necessities. Solomon supposes there v/ill be special prayers made in the temple in times of war, drought, pestilence, and famine, (1 Kings viii. 33, 35, 37;) and Lactantius observes, that the very Gentiles, addressed themselves to the gods, in times of war, plague, and drought. Tertullian also notes that the Christians did make extraordi- nary prayers on such occasions. And both the Greek and Latin Church have their several offices for such times, out of which these prayers are taken, which are not designed for a complete office ; because when any judgment continues long, and seech thee, as for the People of iheso Uniteii States in general, so especially for their Se- nate and Representatives in Congress as- grows general, our governovs draw up a peculiar office, and enjoin it to be observed with solemn fasting: only these prayers are continually to be said with the Litany upon such occasions, that so, " In time of famine, plague, and war, the mercy of God may be immediately implored." Dean Comber. Only the two prayers, for rain, and for fair wea- ther, were in the first book of Edw. VI. and there placed at the end of the Communion Service. But in the second book of Edw. VI. these two with the three following, namely, in time of dearth, -war, and plague, were all five inserted in the place, where they now stand. But their respective thanksgivings were added by order of King James the First. Note also, that the five foregoing prayers are deprecations ; whereas the three following, name- ly, for ember-weeks, for the parliament, for all con- ditions of men, are intercessions ; these were added at the last review, 1661. Dr. Bisse. Drought, deluge, or excessive rain, famine, rebel- lion, war, tumult, plague, and pestilence, are among the most dreadful visitations of the Almighty. These judgments He sometimes sends upon the earth, that the inhabitants of the world may learn righteousness. But so much have we of these realms been indebted to the mercy of providence, that within the remembrance of more than the pre- sent generation, some of these forms have not been found necessary. The forms themselves, however, for the credit of the compilers of our Liturgy, are so plain and perspicuous, that no particular eluci- dation of them can be required. It may, there- fore, be enough to observe, that similar prayers occur in ancient Liturgies, from which some of these appear to be chiefly taken : and that each is well suited to the emergency to which it is appro- priated by our Church. Shepherd. (3.) This " Prayer for Congress," is taken from 138 PRAYERS. sembled ; that thou wouldest be pleased to direct and prosper all their consultations, to the advancement of thy Glory, the good of thy Church, the safety, honour, and wel- fare of thy People ; that all thuigs may be so ordered and settled by their endeavours, upon the best and surest foundations, that peace and happiness, truth and justice, re- ligion and piety, may be established among us for all generations. These, and all other necessaries for them, for us, and thy whole Church, we humbly beg in the name and mediation of Jesus Christ, our most blessed Lord and Saviour. Amen. H For Rain. (4.) O GOD, heavenly Father, who by thy Son Jesus Christ, hast promised to all those who seek thy kingdom and the righteous- ness thereof, all things necessary to their the "Prayer for the high Court of Parliament," in the English Book, with such slight alterations as circumstances rendered necessary ; and the foUow- iug remarks upon it are collected chiefly from Waldo, and Comber. The Prayer for Congress is not only an admira- ble form of devotion for general use, but afibrds the most excellent instruction to the members of that assembly ; who should learn from hence to make '' the advancement of God's glory, the good of his Church, and the safety, honour, and welfare of his people," the constant and invariable object of their deliberations. To this end they should banish from their breasts all considerations of private in- terest, and local or party attachment, and should al- ways remember that ''peace and happiness," which we daily pray for, can never be obtained or preserved, without the establishment of " truth and justice, religion and piety ;" for righteousness alone exaltetk a nation, hut sin is a reproach, and will in the end bring ruin and destruction to any people. (Prov. xiv. 34.) But whether our Gover- nors and Legislators do their duty or not, Ave must De careful not to neglect ours ; which is, to speak of them with respect, to submit to the laws they enact, and, to pray fervently to Almighty God, that he will direct their councils according to his wiU, and teach our Senators wisdom. t. c. b. (4.) Want of Rain is one of the severest judg- ments of God ; and as such it was often inflicted on the IsraeUtes for their disobedience. Nothing can afford us a more striking manifestation of the divine displeasure, than to behold the heavens as iron over our heads, and the earth as brass under our feet ; — to behold the parched ground gaping for thirst, the glory of the vegetable world withered by the scorching sun, and the labour of the husband- bodily sustenance ; send us, we beseech thee, in this our necessity, such moderate rain and showers, that we may receive the fruits of the earth to our comfort, and to tijy honour, throusfh Jesus Christ our Lord. AiJien. 1 For Fair Weather. (5.) ALMIGHTY and most merciful Father, we humbly beseech thee, of thy great good- ness, to restrain those immoderate rains, wherewith, for our sins, thou hast afflicted us : And we pray thee to send us such sea- sonable weather, that the earth may, in due time, yield her increase for our use and bene- fit. And give us grace, that we may learn, by thy punishments, to amend our lives, and for thy clemency to give thee thanks and praise, through Jesus Christ our Lord. A7?ien. man destroyed. — He alone who sends the judgment can afford the needed relief. " It is the Lord who covereth the Heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains." Accordingly all nations. Pagans. Jews, and Christians, have, by their various rites and supplications, resorted to Heaven under this calamity. We are especially encouraged by the holy scriptures to do so under all calamities. This prayer, therefore, teaches us to look beyond the elements, to our Father in Heaven, who commands the clouds and the rain at his pleasure, t. c. b. (5.) The want, and the excess of rain, are alike productive of dearth and famine, and are, therefore, equally to be deprecated. Some parts of the world, indeed, are more liable to the one than to the other. The equatorial regions of the East, are more com- monly oppressed with drought ; and this may be a reason why the Eastern Church has a prayer for Rain, while it has none for Fair weather. But in the more northern and westerly countries, it is otherwise ; and accordingly the western Church has an office pro serenitate, which the Church cf England has taken as the model of her " Prayer for Fair weather." An excess of rain, was the means which God once took to express the highest displeasure that he ever manifested against the sons of men ; for by this he destroyed the old world. And though he has promised no more to inundate the earth with a deluge, yet the labotirs of seed-time are often frus- -^ trated, and the abundance of harvest often destroy- J ed by excess of rain. — It is only the Creator of the elements, that can rule them. God alone can make the rain to cease, as he causes it to begin. It were as vain for us to call upon the clouds to drop no more, as to command the waves to stay their PRAYERS. 139 T III Time of Dearth and Famine. (6.) O GOD, heavenly Father, whose gift it is that the rain doth fall, and the earth bring forth hor increase ; behold, we beseech tliee, the afflictions of thy people ; increase the fruits of the earth by thy heavenly benedic- tion ; and grant that the scarcity and dearth, which we now most justly suffer for our sins, may, through thy goodness, be merci- fully turned into plenty, for the love of Je- sus Christ our Lord ; to whom, with thee . and the Holy Ghost, be all honour and I' glory, now and for ever. Amen. T In Time of War and Tumults. (7.) O ALMIGHTY God, the supreme Gov- ernor of all things, whose power no creature is able to resist, to whom it belongeth justly to punish sinners, and to be merciful to those who truly repent ; save and deliver us, we humbly beseech thee, from the hands of our enemies ; that we, being armed with course. Both are alike deaf to us ; but they both equally know their Maker's and their Master's voice. It is to the Almighty Father, then, who made the Red Sea to divide itself, and caused Jor- dan to roll back to its fountain ; — to the Son of God, who walked upon the waters, and made the winds and the sea obey him ; — to the Spirit of God, that first moved upon the face of the v/aters, and afterwards brought the waters of the Deluge into their own place again, that we are to look in the calamity of excessive rain ; and the wisdom of the Church has provided us an admirable prayer for the purpose. t. c. e. (6.) This prayer is very properly placed next af- ter those concerning the want and the excess of rain, because famine generally follows one of these two ; and the fear of this, is what makes those to be so dismal. It may also proceed from other causes, but it is most certain that God is the appointer of it, whatsoever be the means to bring it. For he makes bread to grow out of the earth, and he can hinder it when he pleaseth. He it is therefore who threatens it to obstinate sirmers, and he is said to " call for a dearth upon the land," to intimate tliat Famine is one of his servants, Avhich cometh Vv'hen he calleth for it ; but this is so evident that it needs no farther proof Therefore let us fear, and fly to him with early and earnest importuni- ties ; for none but God can relieve us, and prayer is the only means to obtain his help. Dean Comber. (7.) The rules of Christianity are" inconsistent with all kinds of War, but such as is undertaken •/) for our just and necessary defence. The Church •daily prays against it in her Collects and I^itanies, thy defence, may be preserved evermore from all perils, to glorify thee, who art the only giver of all victory, through the merits of thy Son, .Tesus Christ our Lord. Amen. 1" For those loho are to be admitted into Holy Orders, to be used in the Weeks preceding the stated Times of Ordina- tion. (8.) ALMIGHTY God, our heavenly Father who hast purchased to thyself an universal Ciiurch, by the precious blood of thy dear Son ; mercifully look upon the same, and at this time so guide and govern the minds of thy servants, the Bishops and Pastors of thy ftock, that they may lay hands sudden- ly on no man, but faithfully and v/isely make choice of fit persons, to serve in the sacred ministry of thy Church. And, to those who shall be ordained to any holy function, give thy grace and heavenly benediction ; that both by their life and doctrine they may and all good men do heartily wish there was no such thing in the World. But, alas ! offences will come, and our sins do many times cry louder than our prayers ; and then the Sword is made the in- strument of God's vengeance, though managed by the hands of men. Now when we are thus punished, the next remedy is to try if we can by humiliation and prayer re- move that which we could not prevent. If it be a foreign enemy, it is called War, if the opposers be domestic rebels, it is styled' a Tumult ; but in both it is our duty to assist our country Avith our prayers, as well as our endeavoiirs for its peace and quiet- ness. Dean Comber. (8.) The stated times of Ordination are the Sundays foUoM'ing the Ember weeks. t. c. b. " Ember" is a word of uncertain derivation. Some suppose it signifies ashes, and some absti- nence. Abstinence or fasting, it is commonly known, was anciently accompanied with the act of sitting upon ashes, or of sprinkling ashes upon the head. In the Western Church, the ember weeks were styled, " the fasts of the four seasons." This title, as well as the usage mentioned above, appears to favour the derivation already given. But others derive ember from a Saxon word, signifying course, or circumvolution, for the ember weeks re- turn at fixed and certain periods, and are fasts in course. The ember days are the Wednesday, Friday, and Saturday, after the first Sunday in Lent, the feast of Pentecost, September 14, and December 13. The Aveeks in which these days fall are called em- ber weeks ; and the Sundays immediately follow- ing are, according to ancient institution, appointed 140 PRAYERS. show forth thy glorj'', and set forward the saWotion of p.!l men, through Jesus Christ our L ^^.3 fov our sins with great sickness and mortality, in the midst of thy judgment, O Lord, remem- ber mercy. Have pity upon us miseratie sinners, and withdraw from us the grievous sickness with which we are afflicted. May this thy fatherly correction have its due in- fluence upon us, by leading us to consider how frail and luicertain our life is ; that we may apply our hearts unto that heavenly wisdom which in the end will bring us to everlasting life, through Jesus Christ our Lord. Amen. "^ For a Sick Person. (10.) O FATHER of mercies, and God of all comfort, our only help in time of need ; look down from heaven, we humbly beseech and lawful shepherds, having '• entered in by the door," I mean, the apostolical way of ordination, by prayer and laying on of the hands of the bishop, and not hirelings, who climb up some other way. Dr. Bisse. y^ (9.) TJjis prayer is not to be found in the Eng- lish Book. They have indeed a prayer to be used " In the time of any common Plague or Sickness," but it differs entirely from this, and is a depreca- tion of the Plague, properly so called. The ma- lignant Fevers which sometimes devastate our cities, are little less to be dreaded than the Plague, and this form of Prayer might with gieat propriety be used at such times. The evils of war are inflicted by the hands of men, and famine often follows in its train, but pes- tilence seems to be sent more immediately from God ; so that when David chose this alternative, he said he would "faU into the hands of the Lord.'' It is to God alone, therefore, that we must look for deliverance, in this calamity, and we have a form well suited to the purpose, if we will use it with humiliation, and fervency. t. c. b. ( 10.) Among the Occasional Prayers in the English Book, there is none provided " for a Sick Person," except a few words, in a parenthesis, in the "Pray- er for all conditions of men." This prayer was judiciously added by the American reviewers of the Liturgy, and is taken chiefly from the two first Collects in the " Office for the Visitation of the Sick." The foUowing remarks upon it, are collect- ed from Dean Comber's Commentary on that Office. T. c. B. To say the introduction of this Collect is found very anciently in the offices of the Greek or Latin Church, is somewhat for the honor thereof; but we must look higher, and then we shall see that God PRAYERS. 141 thee, behold, visit, and reheve thy sick ser- vant, for whom our prayers are desired. Look upon him with the eyes of thy mercy ; comfort him with a sense of thy goodness ; preserve him from the temptations of the .- himself instructed the Jews ia Moses' time to pray iyso^ look clown from thy holy habitation from hea- ven, <^c. Deut. xxvi. 15. And that this form con- tinued for many r.ges, in the Jewish Church, may be known from that prayer in Isaiah, when the people in their distress say, look down from hea- ven, and behold from the habitation of thy glory, (Isaiah Ixiii. 15.) Yea, Solomon was assured, that when any sickness was upon that people, if they called upon God, he would hear them in heaven his dwelling place. (1 Kings viii. 37, 3S, 39. and chap. ix. 3.) So that the Church had just reason to transcribe this piece of sacred devotion into her office. It may be the sick man may with some trouble consider, that though God be his father, yet he is very glorious, and very distant from us, dwell- ing in heaven, while avs are upon earth afflicted Avith many miseries, and far from our father's house. But God in prescribing this form, hath assured us that he doth not forget us in the midst of his glories, and that he doth not disdain to behold, visit, and relieve us. First we pray that God will look upon the sick man with the eyes of his mercy, which same petition is used in the Greek office, and the phrase is very significant, for to look or set one's n eyes upon any one, is lo shew a dear affection for r- them, and to take a special care of them, for we use to look often upon that which we love and value ; and thence it is said, the eyes of the Lord are over the righteous, and upon them that fear and love him. So that when we pray that God will look upon the sick man with the eyes of his mercy, vi/^e desire that he may signally express his love to him, and care for him ; that he may consider his misery and pity him. Secondly, we pray that God will visit him, and bestov/ on him the graces of hope and faith, that so he may have comfort and sure confidence in him : Nothing is so necessary for the afflicted as com- fort ; and none is so able to comfort us as God, who is the Father of mercies, and the God of all comfort. Thirdly, we pray that God will preserve him from the temptations of the enemy. A well ground- ed faith and confidence in God is the best defence <^ against the assaults of Satan. It is the Christian's shield whereby he is able to quench all the fiery darts of the wicked one. Fourthly, we pray that God would give him pa- tience under his afflictions. We are naturally so sensible of bodily evil, and so little aflfected with that which concerns our souls, that we are unwill- ing to purchase our spiritual good at the rate of a enemy ; give him patience under his afflic- tion ; and, in thy good time, restore him to health, and enable ]dm, to lead the residue o{ Ids life in thy fear, and to thy glory : Or else give him grace so to take thy visitation, little outAvard smart ; and therefore most men are apt to pray immediately for deliverance from their present grievances, before they have done them that advantage which God designed to effect by them. They are impatient to have their distem- per removed, before it hath weaned them from the love of earthly things, or taught them humility, and submission to the will of heaven ; before it hath quickened their repentance, tried their faith, or ex- ercised their patience ; before it hath mortified their lusts, elevated their devotions, or confirmed their purposes of holy living: which unseasonable re- quests, it would be no mercy in God to grant, be- cause it is no argument of his good will, nor a pro- fitable method for us to take off the plaster before the cure be wrought. If a child deserve and need correction, a prudent father will not spare for his crying. (Prov. xix. 18.) Nor will our heavenly Fa- ther be so cruelly kind to us as to hear us, when we pray for that which is hurtful to us. So that though the sick man may chiefly, and perhaps only desire our prayers for his restoration to health, yet the Church knows that those in sickness are not so competent judges in this case, since their sense of pain pre- vails above the rational expectations of the benefits that flow from thence. And therefore we are order- ed in the first place, to pray absolutely for sanc- tifying the affliction, and only in the second place and conditionally for removing it. And lastly we pray that God would raise him up to lead a holy life, or prepare him for a happy death. Every sickness must end either in life by recovery, or in death hy the continuance thereof, and God alone knows which of these shall be the event of the present distemper ; but whithersoever he ap- points, it cannot be ill to him that hath seriously repented of his sins, and doth firmly believe in God : therefore our great care is to obtain those graces for the sick man which will make either life or death a blessing ; and without these neither of them are good. For if God restore an impenitent and evil man, he lives only to multiply his offences, and aggravate his condemnation : If such an one die, his possibilities of mercy cease, and his endless misery begins, so that it is necessary for us to pray for these graces : And when we have done so, we need not petition absolutely for life and health, but only with submission to God's good pleasure, and if he see it best for the afflicted man. If our hea- venly father please to grant a recovery, we shall be very thankful for it, and not doubt but it will be for good ; if not, the suffering Christian may be happy PRAYERS. that, after this p;unfLil life ended, he may dwell with thee in Wie. everlasting, through 'psus Christ our Lord. Amen, ^ For a Sick Child. (11.) ALMIGHTY GoJ, and merciful Father, to whom alone helong the issues of life and death ; look down from heaven, we humbly beseech thee, witli the eyes of mercy, upon the sick child for whom our prayers are de- sired. Deliver him, O Lord, in thy good appointed time, from his bodily pain, and visit him with thy salvation ; that if it should be thy good pleasure to prolong his days here on earth, he may live to thee, and be an instrument of thy glory, by serving thee faithfully, and doing good in his gen- eration : Or else receive him into those hea- venly habitations, where the souls of those who sleep in the Lord Jesus enjoy perpetual rest and felicity. Grant this, O Lord, for the love of thy Son, our Saviour, Jesus Christ. Amen. ^ For a Person, or Persons, going- to Sea. O ETERNAL GOD, who alone spread- est out the heavens, and rulest the raging without it ; and it were in vain to ask what is not agreeable to the divine will, which always must be done. Upon these considerations the saints have been indifferent either for life or death, which best pleases God. It was the ambition of the noblest philosophy, to bring a man to that temper, that he need neither wish nor fear death. But Christi- anity and a sanctified affliction can only really ef- fect it. These can teach a man with the Church here, to pray directly and positively for divine grace ; but for health, only on condition that it may please God, and tend to enable us to live to his fear and to his glory. To live longer is not truly de- sirable unless we resolve to live better. We have . lived too long already, if we have lived to the dis- 1 honour of him that made us ; and this will be a hap- 1 py sickness, if it bring us to a sound mind, and \ make us resolve, that whatever addition shall be made to our days, we will spend it in his service ; and if he gives us time and strength, doubtless we are obliged to lay them out in doing his blessed will. Let us resolve therefore, if we recover by th||. divine mercy, that his law shall be the rule, ana his glory the end of all our actions ; that we will fear to displease him in any thing, and desire to hono6r him in all things ; so shall we adorn the gospel, bring glory to God, do good to our neigh- I bouts, and increase our reward. Dean Comber. \ (11.) Children are their parents' greatest joys and sorrows : in their health the highest and sweet- est comfort, but then ! alas, their tender bodies and of the sea ; we commend to thy Almighty protection, thy servant, for whose preserva tion on the great deep our prayers are desi- red. Guard him, we beseech thee, from the dangers of tiie sea, from sickness, from the violence of enemies, and from every evil to which Jie may be exposed. Conduct him in safety to the haven where he would be, with a grateful sense of thy mercies, through Jesus Christ our Lord. Amen. IF For a Person under Affliction. O MERCIFUL God, and heavenly Fa- ther, who hast taught us, hi thy holy Word, that thou dost not willingly afflict or grieve the children of men ; look with pity, we be- seech thee, upon the sorrows of thy servant, for whom our prayers are desired. In thy wisdom thou hast seen fit to visit him with trouble, and to bring distress upon Jiiin. Re- member him,, O Lord, in mercy ; sanc- tify thy fatherly correction to hiin ; en- due his soul with patience under his afflic- tion, and with resignation to thy blessed will ; comfort him with a sense of thy goodness ; lift up thy countenance upon //im, and give weak estate renders them liable to so many casuali- ' ties and distempers, which nips the forward plea- sure, and pierces their hearts with a sorrow as great as their affection towards them can produce. Plu- tarch calls them certain and great cares, imcer- tain and distant comforts. When all seems to be well with them, the very dangers that threaten them disturb a tender parent with many fears : But when sickness seizes on them, our grief is greater and more afflicting than theirs, because they only lie under a sense of pain, while we are tortured by reflecting on our past cares, our preconceived hopes, and our present fears of losing the fruit of both : And Ihere is no doubt but natural affection, if not curbed by religion, would drive us into indecent excesses on such occasions. But reason should di- rect us to express our love, by all due endeavo'^rs V for their recovery ; and Christianity instructs us to turn the violence of our passion into fervent ad- dresses to Almighty God to help them. He gave them to us at first, (Psalm xxvii. 4.) and he only can pre- serve them for us. The Shunamite applied herself to the prophet of the Lord, even Avhen her son was actually dead, (2 Kings iv. 23.) and found a suc- cess as wonderful as her faith. Jailus went to j^ Jesus himself for his dying daughter, and though her disease was swifter than his pace, yet the in- tercession of our Lord rescued the newly arrested prisoner. (Matt. ix. 18.) Such miracles indeed we cannot now expect ; but if we seek the prayers of the Church in due time, there is no doubt but THANKSGIVINGS. 143 him paacOj through Jesus Christ our Lord. Allien. •IT For Mai cf a dors, after Condemnation. Or else tlie Prayer in the Visitation of Prisoners, hesrinning, " Father of Mercies," tj'c. may he used. O MOST gracious and merciful God, we earnestly beseech thee to have pity and compassion upon tliose persons xecoxmno.nd- 'ed to our prayers, who now Zee under the sentence of the law, and are appointed to die. Visit them, O Lord, with thy mercy and salvation ; convhice them of the miser- tney will assist us very much in the cure, and if any means can move God to spare them, this will. Though parents cannot easily conquer their nature so as to be willing to part with their children ; yet if God so order it that they must die, they can never leave greater assurances of their felicity be- hind them than just now. Yet because he can par- don sin in those who live longer, as well as prevent it in those who die soon, we do not omit to pray for their recovery and longer life also. Dean Cojiber. able condition they are in, by their sins and wickedness ; and let thy powerful grace produce in them such a godly sorrow, and sincere repentance, as thou wilt be pleased to accept. Give them a strong and lively faith in thy Son, our blessed Saviour, and make it effectual to the salvation of their souls. O Lord, in judgment remember mercy ; and whatever sufferings they are to endure in this world, yet deliver tltem, O God, from the bitter pains of eternal death. Pardon their sins, and save their souls, for the sake and merits of thy dear SoU, our blessed Sa- viour and Redeemer. Am,en. This Prayer is not found among the '" Occasion- al Prayers," in the Enghsh Service. There is how- ever "a Prayer for a sick Child" appended to the Office for the " Visitation of the Sick," from which this is taken, with only a few slight altera- tions. The remaining " Occasional Prayers" were in- troduced by our American Reviewers, and are taken from Bishop Taylor. They are so plain in themselves as to require no special Commentary. THANKSGIVINGS. II The Thanksgiving of Women after Childbirth ; to be said lohen any Wo- man, being present in Church, shall have desired, to return Thanks to Al- mighty God for her safe deliverance. (I2:) O ALMIGHTY God, we give thee hum- ble thanks, for that thou hast been gracious- ly pleased to preserve through the great pain and peril of childbirth, this woman, thy servant, who desireth now to offer lier praises and thanksgivings unto thee. Grant, we beseech thee, most merciful Father, that she, through thy help, may both faithfully ( 12.) This Collect is taken from the Office called the "Churching of Women," to which the reader is referred for its elucidation. t. c. b. (13.) It will be needless to say much in the gen- eral either of this or any of the following mercies for which these forms of thanksgiving are appoint- ed ; because what is discoursed before of the several prayers upon each of these occasions together with live and walk according to thy will in this life present, and also may be partaker of everlasting glory in the life to come, through Jesus Christ our Lord. Amen. 1 For Rain. (13.) O GOD, our heavenly Father, who by thy gracious providence dost cause the for- mer and the latter rain to descend upon the earth, that it may bring forth fruit for the use of man ; we give thee humble thanks that it hath pleased thee, in our great neces- sity, to send us at the last a joyful rain upon thine inheritance, and to refresh it when it was dry, to the great comfort of us thy un- our sad experience of the long want of these bless- ings, will be sufficient, I hope, to make us heartily thankful for them, when our prayers and our de- sires are answered: So that we shall only note here, that the 65th Psalm seems to be a form writ- ten by David, and perhaps used by the Jews, on this occasion, as we may gather from the 1, 2, 9, 10, 11, 12, 13, verses. And that the very heathen 144 THANKSGIVINGS. worthy servants, and to the glory of thy holy name, through thy mercies in Jesus Christ our Lord. Amen. 1 For Fair Weather. (14.) O LORD God, who hast justly iiumWed us by thy late visitation of us with immod- erate rain and waters, and in thy mercy hast relieved and comforted our souls by this seasonable and blessed change of weatiier ; we praise and glorify thy lioly name for ^'%{: this thy mercy^ and will always declare thy *' loving-kindness from generation to genera- tion, throngh Jesus Christ our Lord. Amen. 1 For Plenty. (15.) O MOST merciful Father, who of thy were wont to build altars unto the showering Jupi- ter ; and Lucian tells us there was such an altar in Mount Gargarus : Now though they were mistaken in the object, because none of the vaiiities of the Gentiles can give rain, (Jer. xiv. 22 ;) yet they were right in the duty ; and they become monitors to us, who know the true God and real giver of rain, to give him hearty thanks for it in this form which the Church has provided. Dean Comber. (14.) The first altar, that ever we read of in scripture, was built by Noah after the universal flood, (Gen. viii. 20, 21.) to praise God for the ceasing of the waters ; for no sooner did that holy man salute the dry land, but heofiers some of all sorts of clean beasts in sacrifice to acknowledge the di- vine goodness, which preserved himself and the rest from a common destruction ; and we find the bene- fits of his pious gratitude to this very day ; since God was so pleased with it as to resolve that the waters should never arise to the height of a general desolation again ; which may invite us to imitate his happy thankfulness now we are delivered, though m a less degree, that our sacrifices of praise may still prevail with our heavenly Father to perform what his goodness moved him at first to promise. I shall only add, that the heathen who imitated the history of Noah's, in the description of Deucalion's flood, did not forget to mention, that his wife and he did most thankfully adore the deities, as soon as the floods were over, and themselves were safe. Our danger 'tis like was not equal to their's, yet it might have been as great, if God had not in mercy prevented it, so that we also are obliged to great degrees of thankfulness, which we may fitly ex- press in this form. Dean Comber. (15.) It hath been an ancient custom of Jews and Christians to give solenm thanks to God after every meal's meat, derived from the command of holy Scripture, (Deut. viii. 10.) and observed by pious men in all ages : And those who neglect it are reputed no better than swine, which devour all, gracious goodness hast heard the devout prayers of thy Church, and turned our dearth and scarcity into plenty ; we give thee humble thanks for this thy special boun- ty ; beseeching thee to continue thy loving- kindness unto us, that our land may yield us her fruits of increase, to thy glory and our comfort, through Jesus Christ our Lord. Amen. *^ For Peace and Deliverance from oiir Fnemies. (16.) O ALMIGHTY God, who art a strong ^ tower of defence unto thy servants against '\i the face of their enemies ; we yield thee praise and thanksgiving for our deliverance and never own the hand that feeds them. But how much more brutish are they who do not praise God for a plentiful year, after a long famine, when provision is made for all people, and the whole na- tion is fed at once ? When we consider how many empty souls the divine bounty then satisfieth, and how many hungry creatures he fills with good things, we cannot but wish with holy David, (Psalm cvii. 9 and 15,) O that men would there- fore praise the Lord for his goodness, and de- clare the wonders that he doeth for the children of men. The Israelites of old were commanded, after their tedious march through the hungry wil- derness, when they should arrive at the land of Canaan, there to beware they did not forget the Lord their God. (Deut. vi. 12, and viii. 11, 12, . 13.) And we have need of the same caution, be- cause though we are very devout in famine, yet when abundance returns to us, we are apt not only to forget our former want, but our duty also to praise our former deliverer;' and prosperity though it gives the greatest cause for thankfulness, yet it frequently diverts us from it, and so becomes an occasion as well of ingratitude as of all other sins. " Then doth God most of all," says Lactantius, " slip out of men's minds, when they enjoy the greatest number of his blessings, and so are obliged most of all to praise his divine indulgence ; so that from plenty ariseth luxury, and from luxury as well all other vices a3 ingratitude towards God are deriv- ed." (Lact. Inst. lib. 2. sec. 4.) But God forbid it should be so with us ; I hope Ave are more sensi- ble of his favours and our obligations, than thus to ^ requite the Lord evil for good ; and if we be dis- posed, as we ought, to give thanks, this brief form will exceedingly help us therein. Dean Comber. (IG.) There is no custom more ancient and uni- versal, none of which we have more instances in sacred and common histories, than this of praising God for peace and victory. When Abraham had conquered the four kings, he came to Melchisedeck, THANKSGIVINGS. 145 from those great and apparent dan2;3rs wherewith we were cornpassed ; we acknow- ]eds:e it thy croodness that we were not de- live'"ed over as a prey unto them ; beseech- ino- thee still to continue such thy mercies lov/ards us, that all the world may know th;it thou art our Saviour and mig-hty De- liverer, through Jesus Christ our Lord. Amen. % For Restoring Public Peace at Home. (17.) O ETERNAL God, our heavenly Father, wr;0 alone makest men to be of one mind in a house, and stillest the outrage of a violent and unruly people ; we bless thy holy name, and he blessed the saost liigh God for delivering his enemies into his hands, (Gen. s.v. 20.) The song of Moses upon the dehverance of Israel out of Egypt, and thiat of Deborah upon her conquer- ing Sisera.are both recorded in holy Scripture. (Exod. XV. and Judges v.) Many of David's Psalms also were written on this occasion, par- ticularly Psalm xviii. whose title speaks it to be an hymn of praise to God for deliverance from all his foes. (2 Sam. xxii. 1.) Jehoshaphat, after his great victory, assembled all his people together, and did so publicly and solemnly give thanks to God, that this memorable act gave name to the place, which was called the Valley of Blessing ever after. (2 Chron. xx. 26.) The very inhabitants of hea- ven also arc described singing glory to God for giv- ing victory to his Church over all his enemies. (Rev. XV. 3. and xix. 1.) which some explain as a prophecy, that the Christian Churches should sing praises for their conquest over Pagan religion and the defenders thereof. Among the heathen there were several ways of acknowledging victory to be from the blessing of the gods. So that if the rea- son and example of mankirid, yea, of Christians, and our own pious ancestors, can move us, we must not omit this duty. I have not indeed met with any form for this office in the Roman Churchi f'only I perceive it is their r'xstom to sins the Te Z/ewm, which seems to be very improper for such an occasion ; and therefore we are obliged to the care of our own Church which hath provided us with a most pertinent and pious form. Dean Comber. (17.) If the war hath been raised by our fellow subjects, and especially if it were crushed in the beginning, we may use this form. The introduction of the present thanksgiving, (being the words of the holy Scripture,) is the rea- son why we give thanks to Almighty God for the allaying our troubles, and giving us this peace we now enjoy. First, because he it is who keeps us in 19 tliat it hath pleased thee to appease the sedi- tious tumults which have been lately raised up amongst us ; most humbly beseeching tliee to grant to all of us grace, that we may hencsfortii obediently walk in thy holy com- mandments ; and, leading a quiet and peace- able life in all godliness and honesty, may continually oiTer unto thee our sacrifice of praise and thanksgiving for these thy mer- cies tov/ards us, through Jesus Christ our Lord. Avien. ^[ For Deliverance from great Sicknes.s and Mortality. (IS.) O LORD God, who hast wounded us for our sins, and consum.ed us for our trans- peace i and secondly, when any tumults arise he it is who doth appease them, The first is asserted in the words of Psalm Ixviii. 6. He is the God that mak- eth iTKin to he of one viind in a house, that is, not only within the walls of private famiUes, but within whole nations and kingdoms ; which are as »- it were one great house, being all under one govern- ment, every one having their several ofhces, and all governed by the same rules. Now we learn from cur Saviour, that a kingdom and a house are alike in this, that if ehher of them be divided against it- self, it cannot stand. (Matt. xii. 25, 26.) And therefore it is very necessary that our heavenly Fa- ther, of whom the whole family of heaven and earth is named, should interpose to keep us quiet among ourselves. And oh! that none of us had ani other ends, than to serve God and do honestly -'/ towards all men : for then we should all live quiet- \\. ly under our governors, we should never mutiny nor rebel; nor should we break God's laws that command subjection, if our only aim were to serve God : Our only employment then would be to live holy, and happy, to obey our rulers, and love our fellow men, and to pray for the continuance of halcyon days: And then also, as St. Paul adviseth, (Heb. xii. 15,) we should have continual cause to offer up the sacrifice of praise and thanksgiving to GnH through .Jesus Christ, for these his mercies to- wards us ; for then Reaven would so watch over us, that our peace should never be disturbed, we should have no plots, or none to prosper, and we should frequently have occasion to bless the name of God for the increase of piety and virtue, the security of laws and magistrates, the suppressions of treasons and conspiracies, the continuance of peace and plenty ; and happy are the people that are in such a case, (Psalm cxliv. ult.). wherefore let our lives as well as our lips hereunto say. Amen. Dean Comber. (18.) Life is the greatest of all earthly blessings, and therefore the preservation thereof should be 146 'HANKSGIVLNGS. gressions, by thy late heavy and dreadful x'isitation ; and now, in the midst of judg- ment rememberino^ mercy, hast redeemed our souls from the jaws of death ; we offer unto thy fatherly goodness ourselves, onr souls and bodies, which thou'.hast delivered, to be a livitig sacrifice unto thee ; always praising and magnifying tiiy mercies in the nndst of thy Church, through Jesus Christ our liOrd. Amen. % For a Recovery from Sickness. O GOD, v/ho art the giver of life, of health, and of safety ; we bless thy name, that thou h;ist teen pleased to deliver from his bodily sickness this thy servant, who now desircth to return thanks unto thee, in the prpsence of all thy people. Gracious art thou, O Lord, and full of compassion to the acknowledged by the most solemn thanksgivings. It kalli been the custoiTi, and is the duty of all pious men to praise God for tlie recovery from an ordi- nary sickness. And the very heathen, wh God and man. (35.) !> defilements of the world to attend tlie service of their Maker; avoiding all sinful conformity to the world, and having our natures renewed by the graces of the Holy Spirit ; our minds enlightened with the knowledge of God ; our wills and affec- tions rectified to the loving and obeying of him. 3. Let us learn from our Saviour to be "meek and lowly in heart," not thinking of ourselves more highly than we ought to think ; " but to think soberly and modestly, in honour preferring one another." Lastly, Let us learn to live in the unity and communion of the Church, as the only means of Uving in love, peace, and amity, with one ano- ther. For the Church being but one body, there should be no schism or division in it ; but all the members are to be joined and united to it in one communion under Christ the head, that they may be fitted for the communion of the saints for ever in heaven. D7\ Hole. (35.) From this narrative we may learn some useful and necessary lessons. 1. From Joseph and Mary's punctual observation of the feast of the Passover, and their yearly re- pairing Avith their child to Jerusalem to that end, we miry learn diligently to attend the seasons of God's holy word and sacraments, and "not to for- sake the assembling of ourselves together" at the times appointed for them, " as the manner of some is." Dr. Hole. 2. The child Jesus, in the minority of his age, went up with his parents to the holy solemnity:^ / not this year only, but, in all likelihood, others also, f He, in the power of whose Godhead and by the motion of whose Spirit, all others ascended thither^ would not himself stay at home. In all his exam- ples he meant our instruction. This pious act ot his nonage intended to lead our first years into timely devotion. The first liquor seasons the vessel for a long time after. It is every way THE SECOND SUNDAY AFTER THE EPIPHANY. in JTiie Srcou;? Suntras after the Sapfshang. (36.) The Collect ALMIGHTY and everlasdns: God, who good for a maa to bear God's yoke, even from his infancy. 3. While children of that age were playing in the streets, Christ was found sitting in the temple; not to gaze on the outv.-ard glory of that house, or on the golden candlesticks or tables, but to hear and question the doctors. He, who as God gave them all the wisdom they had, as the Son of man hearkens to the wisdom he had given them : that by learning of ihem he might teach all the younger sort humility, and due attendance upon their in- structors. He could at the first have taught the great Rabbins of Israel the deep mysteries of God : but. because he was not yet called by his Father to the public practice of a teacher, be contents him- self to- hear with diligence, and to ask with modes- ty, and to teach only by insinuation. Let those consider this, which will needs run as soon as they can go: and, when they find ability, think they need not stay for a further vocation of God or man. Bp. Hall 4. From this holy Child's leaving his parents to be about his Father's business, we may learn to leave father and mother, and to do the will of our heavenly Father. If our nearest relations would either obstruct us in our duty, or encourage us in any vice or immorality, they therein forfeit their authority, and lose all right to our obedience in such matters ; and therefore our Saviour told his disciples that " he that loveth father aud mother more than him, is Dot worthy of him," 5. From Christ's being subject to and observant of his parents in all other thiags, children may learn to be dutiful and obedient to their parents in every thing, that is not contrary to the will and commands of God. Dr. Hole. 6. The answer of Christ leads to a proper notion of his nature. The blessed Virgm, according to the supposition of the world, called Joseph the fa- ther of Christ: '"Thy father and I sought thee." She well knew that Joseph had but a name in this business, yet she says, " Thy father and T:" the Son of God stands not upon contradiction to his mother : but, leading her thoughts from his suppos- ed father to his true, from earth to heaven, he an- swers, '• Knew ye not ihat I must go about my Fa- ther's business V' It was honour enough to her, that he had vouchsafed to take flesh of her : it was his eternal honoir, that he was God of God, the everlasting Son of the heavenly Father. Good reason therefore was it that the respects of flesh should give place to the God of spirits. Bp. Hall. dost govern all things in heaven and eartli ; mercifully hear the supplications of thy peo- ple, and grant us tliy peace all the days of our life, through Jesus Christ our Lord. Amen. 7. From the Son of God's increasing in wisdom and stature, we may learn the truth of his human- ity, that he grew up by the same degrees both in body and mind, as we do : he was fed by tht same nourishment of meat and drink, as we are; he im- proved in knowledge and experience by the same means and measures of education, and aifived at strength and stature of body by the same steps as we do. Lastly, from his increasing in favour with God and man, we may learn how to attain the same ; he did it by his obedience, aud submission to the will, of God, and by acts of prudence, meekness, and charity, towards men, which made him highly pleasmg and beloved of both. And we too, by doing things acceptable to God and men,' that is, by observing our duty to God, and shewing mercy, A and kindness, and good will, towards men, shall likewise find the same. Dr. Hole. After the event recorded in this Gospel a consid- erable interval succeeds, in the course of which but few particulars of our Saviour's history are given. It seems to have been the design of Providence, to restrain the exercise of fruitless curiosity on this score, by summing up, in one comprehensive testi- mony, all that it concerns us to know with regard to our Redeemer's course, before the days of his pubhc ministry arrived. Thus the Evangelist com- prises in few words a description of the flourishing growth of that " Branch of Righteousness." which had its appointed seasons, and which was excellent in all the measures of its increase. The sacred writer furnishes a testimony which extends itself to all that period, when the narrative is not filled with more particular accounts. " The Child," saith the inspired historian, '" grew, and waxed strong in spirit; filled with wisdom: and the grace of God was upon him." This is abundantly sufficient to satisfy us, that the early stages of our Lord's life were answerable to his spotless character, and con- formable to those more shining and distinguished parts of his demeanotir, which are described for our perpetual regard, and commended by every^ mo- tive of gratitude and duty to our faithful recollec- tions. Archdeacon Poll. (36.) The Gospel mentions Christ's turning water into wine, by which he manifested both his glory by the miracle, and his goodness in minister- ing to the necessities of others : to which virtue the Epistle exhorts us, that whatsoever gifts we have, we should use them as Christ did, to the good and benefit of others. The Collect, as diverse 172 THE SECOND SUNDAx' AFTER THE EPIPHANY. The Epistle. Rom. xii. 6. (37.) HAVING then ^ifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith ; or ministry, let us wait on our ministerino: ; or he that teacheth, on teachiiiQT ; or he that exhorteth, on ex- hortation : he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that slifeweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil, cleave to that whicli is good. Be kindly affectioned to one another with brotherly love, in honour preferring one another : not slothful in business ; fer- vent in spirit ; serving the Lord ; rejoicing in hope; patient in tribulation; continuing instant in prayer ; distributing- to the neces- sity of saints ; given to hospitality. Bless them which persecute you ; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one towards another. Mind not hio'h things, but condescend to men of low estate. The Gospel. St. John ii, 1. AND the third day there was a marriage others, recommends to God the supplications of the people, &c. Bp. Sparrow. (37.) This Epistle begins where that of the fdre- going Sunday ended: ia the close of which the apostle makes a comparison between the mystical body of Christ's Church and the body natural: wherein as there are many members, and all mem- bers have not the same office, so we, being many, are one body in Christ, and every one members, one of another. Then follows the Epistle for this day : in which we may observe, 1. The different offices and functions wherein Christ hath set the several members of his Church, according to the different measures of grace given to them. 2. We may observe, that, as God hath placed men in dif- ferent offices and functions, so hath he given differ- ent gifts and measures of grace for the discharge of them. 3. We may observe the manner how these gifts are to be exercised, that is, with all fidel- ity and diligence, to the promotion of God's glory, and the good of his Church and people. To this end the apostle farther recommends several graces and virtues, which will much help towards the faithful discharge of these offices. Such as con- tentedness in our station ; industry in our proper business; mutual love and respect; a tender con- cern for the prosperous and adverse fortunes of our fellow Christians; unity in matters of religion; and constancy and meekness under persecutions and in Cana of Galilee, and the mother of Jesus was theri\ And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him. They have no wine. Jesus saith unto her, Woman, what have I to do with thee ? mine hour is not yet come. His mo- ther saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six water-pots of stone, after the n;an- ner of the purifyiuir of the Jews, containing two or three firkins apiece. Jesus saith unto them. Fill the water-pots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. W^hen the ruler of the feast had tasted the water that was made wine, and knew not whence it was. (but the servants whicji drew the water knew,) the governor of the feast called tlie bridegroom, and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse : but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory, and his disciples believed on him. (38.) wrongs. The cultivation of these graces will as- sist us in the discharge of the offices in which God hath placed us ; and will bring comfort to us in this world, and happiness in the next. Dr. Hole, Dean Stanhope. (38.) This passage of Scripture shews how little ground there is, for that stiff and precise temper, which condemns all outward expressions of mirth by public and solemn entertainments. Our Lord's example hath justified such meetings of friends in more instances besides this : and indeed his life throughout is a pattern of social virtues. (Matt. ix. Mark ii. Luke xi. xiv. xix. John xii.) And, pro- vided the mirth be innocent, the conversation inof- fensive, the enjoyment of God's good creatures moderate; I think no considering man can deny, but that they are capable of serving many good purposes ; and it is plain too, that they do not bring us under any necessity of sin. So that, if any spiritual inconvenience follow, the blame is not due to the things, but to the abuse of them. And this is no more, than every thing is liable to. Dean Stanhope. 2. The miracle here recorded was wrought, as the Evangelist declares, to "manifest forth his glory ;" and to lay the ground of faith ; for it im- mediately follows, that " his disciples believed on him." The connection is strongly marked between the evidence proposed, and the faith which was THE THIRD SUNDAY AFTER THE EPIPHANY. 17a IB^l^liriny!, (39.) The Collect. ALMIGHTY and everlasting God, mer- cifully look upon oar infirmities, and in all our dangers and necessities stretch forth thy right hand to help and defend us, through Jesus Christ our liOrd. Amen. The Epistle. Rom. xii. 16. BE not wise in your own conceits. Re- compense to no man evil for evil. Provide things honest in the sight of all men. If it established upon that foundation. Ail the mirackt; of Christ were indeed performed for public notice and for general conviction : they were designed to rank among ;he solid and perpetual prooft-, that he came forth from God ; and lo serve therefore as the fixed ar.d never failing grounds of faith, accord- ing to our Lord's reply to the disciples of John the Baptist, (Matt. xi. 4, 5 :)and to his appeal in terms so plain, to the captious Jev/s. (John x. 37, 38.) Thus does our Lord himself lead our attention ia the strongest manner to one ?i::iain pillar of our common hope : teaching us at all times, from whence we are to draw some of (he leadla.T proofs of the truth of that which we believe, tnd of the certainty of our persuasion. Instead of high pre- tensions, supported by no external demonstrations, and attested by no public facts ; instead of the plausible discourses of such as study to mislead the world with false characters of inspiration, for which their own word must be taken ; our Lord points directly to his miracles. They were seen of all; done in public; wrought in the sight of thou- sands; frequently repeated; ever serving to good purposes ; always calculated for the best and noblest ends. Archdeacon Pott. It was on account of these words, that this Gos- pel was appointed by the Church, for one of the Gospels to be read and published in the time of Epiphany, which gives the name to all these five Sundays. For Epiphany is nothing else, but the manifesting forth of Christ's glory and deity, where- of this Gospel is a testimony. And because it was the first Epiphany, that he made so of himself af- ter his baptism, and beginning to preach, therefore v/as it also appointed to be the second lesson at even upon the day of Epiphany itself. Bp. Cosins. (39,) The Collect for this day puts us in mind of the sad and calamitous estate of this life, and therefore prays Almighty God for help and defence. The Epistle for the day gives us many useful rules to be observed in order to that end. Indeed this whole chapter, of which the Epistle is a part, con- tains many excellent precepts, both divine and be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather" give place unto wrath ; for it is written, Vengeance is mine ; I will repay, saith tlie Lord." There- fore, if thine enemy himger, feed him ; if he tliirst, give him drink : for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. (40.) ,;^ The Gospel. St. Matt. viii. 1. (41.) WHEN he was come down from the mountain, great multitudes followed him. moral, to direct us in the whole course of our life ; and therefore the Church hath wisely selected them, to be read in three several portions, in the three following Sundays after the Epiphany, that, hav- ing the light, we may be taught how to walk in it. Ill the Gospel we have an account of two mira- cles done by our blessed Saviour; the one upon a leper, whom he healed by a touch of his hand ; the other upon a centurion's servant, whom he cured by a word of his mouth. Dr. Hole. (40.) In conformity with the general tenoiir of his advice, the apostle closes the chapter, and the Epistle of the day, with this precept, "Be not overcome," &c. To be overcome of evil is to be so far exasperated by it, as to be moved to return and avenge it ; which shews it to have got the mastery of us, and put us beside our patience. By " this a man is brought in bondage to his passions, and becomes a slave and vassal to his vile affec- tions ; for " of whom a man is cveicome, of him he is brought in bondage." To overcome evil with good, is to conquer other injuries by acts of mercy and kindness, and to re- turn nothing but good for the evil that is done to us ; which shews that we keep the mastery of our- selves, and cannot be shocked by the assaults of any adversaries. — Thus " to overcome evil with good" is the noblest of all victories ; " it is the glory of a man (saith Solomon) to pass by an of- fence;" and "he that governs his passions, is great- er than he that ruleth a city." For these things we cannot propound to ourselves a higher and bet- ter pattern than that of our Saviour, who overcame the greatest evils with the greatest good ; and in the end, for enduring the cross, was rewarded with a crown ; and we too, by patient continuance in well-doing, shall receive eternal life. Dr. Hole. (41.) From the Gospel of this day we may learn the following useful lessons. 1. From Christ's healing the leper and the cen- turion's servant we may learn the great goodness of our Saviour in not withholding his miraculous and healing power from the meanest objects. The leper here is supposed to be a poor person, having 174 THE FOURTH SUNDAY AFTER THE EPIPHANY. And behold, there came a leper and wor- shipped him, saying. Lord, if thou wilt, thou canst make me clean. And Jesus put forth his hand, and touctied him, saying, I will, be thou clean. And immediately his lepro- sy was cleansed. And Jesus saith unto him, See thou tell no man, but ^o thy way, show thyself to the priest, and ofTar the o^ift that Moses commanded for a testimony unto them. And when Jesus was entered into Capernaum, there came unto him a Centurion, beseeching him, and saying, Lord, my servant lieth at home sick of the palsy grievously tormented. And Jssus saith unto him, I will come and heal him. The Centurion answered and said, Lord, I am not worthy that thou shouldesi come under my roof; but speak the word only, and my servant shall be healed. For I am a man under authority, having soldiers under me : and I say unto this man, Go, and he goeth ; and to another, Come, and he com- eth ; and to my servant. Do this, and he doeih it. When Jesus heard it, he marvelled, jLud said to them that followed, Verily I say unto you, 1 have not found so great faith, no, not in Israel. And I say unto you, that muny shall come from the east and west, none to present or ac«ompany him : but he was drawn only by the strength of his faith, and the exigence of his distemper. And the ct-nturion's servant, we may well think was oot much better, though he had a good mswtcr to intercede for him. However Christ readily exerted his power, and ex- tended his goodness in healing both. 2. From Christ's supporting his doctrine by mira- cles, we may further learn his great care aad kind- ness for our souls, that he leaves no means unat- tempted for our conviction and salvation. Indeed the excellence and nsejlilness of his doctrine, if well considered, are sufficient to beget and increase our faith in him j and hia word aJk>a« if duly attend- ed to, and observed, is enough to tsfing us to eter- nal life. But lest any should think that a deceiver might publish as plausible a doctrine, and that none is to be believed upon his bare word, he thotifikt fit to add those mighty and miraculous works, vliat were abundantly sufficient to confirm the truth of all that he said. Dr. Hole. 3. In his healing of the leprosy, it may be remark- ed, that there is some peculiarity. In the law of Moses there are very particular directions given concerning the treatment of lepers, and a ceremo- nial appointed for the examination of them by the priest, when they were supposed to be cured. But no natural remedy is prescribed by Moses for the cure of it. It was considered by the Jews as a and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven : but the children of the kingdom shall be cast out into outer darkness ; there shall be weeping and gnashing of teeth. And Jesus said unto the Centurion, Go thy way, and as thou hast believed, so be it done unto thee. And his servant was healed in the self-same hour. m\t jFourtli SttHl][ag after t!ie ^^t'ljftang. (42.) The Collect. O GOD, who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright ; grant to us such strength and protection as may sup- port us in all dangers, and carry us through all temptations, through Jesus Christ our Lord. Anieii. The Epistle. Rom. xiii. I. LET every soul be subject unto the high- er powers ; for there is no power but of God: the powers that be are ordained of God. Whosoever, therefore, resisteth the disease sent by God, and to be cured only bv his interposition. There could not therefore be a stronger proof of our Saviour's divine power, than his curing this most loathsome disease, of which many instances, besides tliis, occur in the Gospels. The manner too in which he performed this cure was equally an evidence that " in him dwelt all the ful^iess of the the Godhead bodily," (Colos. ii. 9:) it was instantaneous, with a touch and a few words, and those words the most sublime and dignified that can be imagined ; " I will: be thou clean;" and immediately the leprosy departed from him. This was plainly the language, as well as the act of God. '•I will: be thou clean." Bp. Porteus. Lastly, the short and edifying history of the Ro- man centurion appears to have been recorded, first, to give a most striking evidence of our Saviour's divine power, which enabled him to restore the centurion's servant to health at a distance, and without so much as seeing him ; and, then, to set before us, in the character of the centurion, an illus- trious example of those eminent Christian virtues, humanity and charity, piely and generosity, hunaili- ty and faith. — (42.) The Collect for the day reminds us of the many and great dangers, with which God knows us to be surrounded ; and teaches us to pray to him for strength and protection. The Episde directs us to the great duty of subjection to our superiors. THE FOURTH SUNDAY AFTER THE EPIPHANY. 175 power, resisteth the ordinance of God : and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power ? .do that which is good, and thou shalt liave praise of the same : for he is iuQ minister of God to thee for good. But if thou do that which is evil, be afraid ; for he beareth not the sword in vain : for he is the minister of God, a re- venger to execute wrath upon him that do- eth evil. Wherefore ye must needs be sub- ject, not only for wrath, but also for con- science' sake. For, for this cause pay ye tribute also ; for they are God's ministers, attending continually upon this very thing. Render, therefore, to all their dues ; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom 'honour. (43.) The Gospel. St. Matt. viii. 23. AND when he was entered into a ship, his disciples followed him. And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves ; but he was asleep. And his disciples came to him and awoke him, saying^ Lord, save us, wo perish. And he saith unto them. Why as a good means of procuring their protection, and preventing the many and great evils and dangers of resistance. The Gospel reminds us of other dan- gers, and of another way of escaping them : name- ly, by having recourse to God, who is ever ready to hear us, and deliver us out of all our troubles. Dr. Hole. (43.) It is much to be observed, how, in all the ancient apologies for our religion, we find the au- thors particularly careful to prove the Gospel, as it really is, the greatest security to all temporal juris- diction ; the surest promoter and best preserver of public order and quiet; the strongest support of kings, and the most eifectual restraint upon subjects. Few arguments were urged more frequently ; few, we have reason to believe, contributed more suc- cessfully to recommend this religion to the general good acceptance of the Avorld, than the manifest tendency it had to the safety and welfare of man- kind ; the particular instructions it gave, the weigh- ty obligations and motives it enforced them with, and the unparalleled examples it every day procur- ed, for containing all sorts of men within the bounds of their proper station and duty ; for ren- dering them useful and serviceable to society and government ; for a zealous and active obedience to their superiors in all lawful instances : and for meek aad patient suffering under even unjust op- are ye fearful, O ye of little faith ? Then he arose, and rebuked the winds and the sea, and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him? And when he was come to the other side, into the country of the Gergesenes, there met liim two possessed with devils, coming out of the tombs, exceeding- fierce, so that no man might pass by that way. And behold, they cried out, saying, What have we to do with tliee, Jesus, thou Son of God ? art thou corne hither to torment us before the time ? And there was a good way off from them an herd of many swine, feeding. So the devils besought him, saying. If thou cast us out, suf- fer us to go away into the herd of swine. And he said unto them. Go. And when they were come out, they went into the herd of swine ; and behold, the whole herd of swine ran violendy down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And behold, the whole city came out to meet Jesus ; and when they saw him, they besought him, that he would depart out of their cou&ts, (44.) pressiona, rather than they would become instru- ments of disturbing the peace of the public, or that of their own eonsciences. St. Paul in this passage treats of the matter at large. He declares the nature of the duty enjoined, the universality of its obligation ; the reasons upon which that obligation is founded; the danger ot refusing to comply with it ; the equity of making it good ; the particular instances whereby it ought to be expressed. And all these he declares to be, not merely matters of teciilai convenience, or Christian prudence ; but a part of religion, and such as directly bine! the conscience. This is the sub- stance of the dootriae contained in the Epistle of the day : and were this doctrine duly attended to, it would be an excellent rule of behaviour, and of infiaite importance to the welfare of all the world, bot^ for this life and for the next. Dean Stanhope. (M.) This Gospel, in the former of the two mir- acles recounted by it, sets before us a lively emblem of God's dealing; with servants ; and a plain inti- mation, both what those servants are to expect from him, and what they are to do, to justify their de- pendence upon him. Violent shakings and strong convulsions are incident to the fortunes, not of pri- vate men only, but of communities and kingdoms. This is the lot of the best, of the greatest, of the 176 THE FIFTH SUNDAY AFTER THE EPIPHANY, Eixt jFitth ^unu3g aftsr tJie ^pf^iltsnn. (45.) The Collect. O LORD, we beseech thee to keep thy Church and Household continually in thy true religion, that they who do lean only up- on the hope of thy heavenly grace, may ever- more be defended by thy mighty power, through Jesus Christ our Lord. Amen. The Epistle. Col. iii. 12. PUT on therefore (as the elect of God, holy and beloved) bowels of mercies, kind- ness, humbleness of mind, meekness, long- suffering ; forbearing one another, and forgiv- ing one another, if any man have a quarrel against any ; even as Christ forgave you, so also do ye. And, above all these things, put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts. Church, of the whole world. God hath nowhere engaged to keep off assaults and temptations : he thinks it encouragement enough to sustain us un- der, to succour us in, aud at his own due time, to deliver us out of, our dangers and distresses. When therefore, these attack us, either in our per- sonal, or our public capacity, our business must be to seek his protection, by earnest aud constant prayer : and tiius to silence all those wicked distrusts which frail nature, the prevalence of sensual affections, and the extremity of afflictions, are too apt to be- tray us into : to remember, that, though ourselves are weak, yet our Redeemer is mighty : that the " stormy wind," which cannot "rise" but at his "word," shall, when he pleases to command, be immediately laid by it again : that he is disposed to look upon our sufferings and infirmities with a very tender eye: and, provided we be not wanting to our duty, he will accept that most pious and most necessary prayer, which our Church, in allu- sion to the passage now before us, hath taught us to put up this day. Let us come therefore to the throne of grace, in an humble sense of " being set in the midst of so many and great dangers, that by reason of the frailty of our nature, we cannot always stand up- right;" and may he "grant us such strength aud protection, as may support us in all dangers, and carry us through all temptations, through Jesus Christ our Lord. Amen." Dean Stanhope. (45.) The four precedent Sundays have mani- fested Christ's glory to us in part, by the miracles he wrought while he conversed with us on earth : the Gospel for this day mention his second coming to judgment, when he shall appear in his full glory, and all the holy angels with him : which glorious appearance, as it will be dreadful to those who to the which also ye are called in one body / and be ye thankful. Let the word of Christ '' dwell in you richly in all wisdom ; teaching and admonishing one another in psalms, and hymns, and spiritual songs ; singing with grace in your hearts to the Lord. And whatsoever ye do, in word or deed, do all in the name of the Lord Jesus ; giving thanks to God and the Father by him. (46.) The Gospel. St. Matt. xiii. 24. TKE kingdom of heaven is likened unto a man which sowed good seed in his field. But whiis men slept, his enem^'' came and sowed tares among the wheat, and went his way. But when the blade was spruncr up, and brought fartli fruit, then appeared the tares also. So tiie servants of the house- holder came and said unto him, Sir, didst not thou sow good seed in thy field ? from whence then hath it tares? He said unto hsve resembled the tares, for they shall then be burned with unquinchablf fire: so it will be a joy- ful appearaac3 to such as the Epistle persuades us to be, namely, the raeck, and gentle, and charita- ble. And the Collect is for such, praying God '* to keep hi. Church and household continually in the true r'^li^ioa," &c. Bp. Sparrow. (46.) The best improvement to be made of this day's Epislle is by labouring to adorn our souls with the graces, virtues, and excellent qualities v/hich it recommends : for instance, to put on the most tender " mercy, compassion, and kindness," towards others, and "humbleness of mind" in re- spect of ourselves. This is a raiment which will never wax old ; nor is any thing more benoming to a Christian than " the ornament of a meek and quiet spirit." Again, let us put on patience and "long suffering," under all the evils and sufferings that may befal us : which is the best way to make i them sit easy on us, and will make them soonest pass away. Moreover we are exhorted here to " forbear one another," not breaking out into hasty and violent passions, not straining matters to the utmost rigour and severity of the laws, but bearing with one another's infirmities, and using a conscience and , moderation in all our ways and dealings with each other, and likewise "forgiving one another," if any difference shall arise, not studying revenge, or ren- dering evil for ev il, but by Christ's example, as well as precept, forbearing and forgiving one another. But because charity is the sum and perfection of all other graces, let us above all things put on that "bond of perfectness," which will make us perfect and complete, lacking nothing ; for that will pro- cure and preserve peace both with God and man • and if that rule govern our hearts, it will beget THE SIXTH SUNDAY AFTER THE EPIPHANY. 177 them, Au enemy hath done this. The ser- vants said unto him, Wilt thou then that we go and gather them up ? But he said, Nay ; lest, while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest ; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind tliem in bundles to burn them; but gather the wheat into my barn. (47.) tfie Efxt Mii^tii Suiitrag after The Collect. O GOD, whose blessed Son was manifest- and keep a lasting peace there likewise. 2. As a means to attain all these graces, let us set a high price and value on the word of God, and suffer it to dwell in us richly in all wisdom ; for it is by the heavenly seed of God's word that those graces are begotten in us. To which let us add, 3. The sing- ing of psalms and other hymns, and spiritual songs, making melody in our hearts unto God. This is the way prescribed for our praising of God here on earth, and it is that which can best fit and prepare us to sing forth his praises for ever in heaven. Finally, in all our actions let us have regard to the honour of our Maker, "that whether we eat or drink, or whatever we do, we may do all to the ■praise and glory of God through Jesus Christ our Lord." Dr. Hole. (47.) The true import of the concluding words of this Gospel, and the principal lesson to be drawn from the whole parable, is this: that God hath fixed the day, in which he will judge the world ; a day, the proceedings of which shall make a distinction between the righteous and the wicked ; a perfect distinction, and such as the condition of this v/orld cannot admit. That the punishment of the damn- ed, intimated by binding and burning the tares, will be irreversible and extreme, such as can leave the good no room for envying, or grudging, the now boasted prosperity of the ungodly. That the dis- tribution of final rewards and punishments is there- fore a royalty peculiar to God, which he lets no other into ; that the time of that distribution is in a future state ; that such a time will in the course of things, as certainly come, as in nature a harvest follows a seed-time ; and that the reason, why it is not yet come, is because matters are not yet ripe for it. So that, upon the whole, so long as forbear- ance can be any way of service, either to the per- sons on whom it is immediately exercised, or to ■ any others by their influence or example, so long it is continued ; but, when these uses cease, and mercy hath done its part, then vengeance shall 23 ed that he might destroy the works of the dev- il, and make us the sons of God, and heirs of eternal life ; grant us, we beseech thee, that -havmg this hope, we may purify ourselves, even as he is pure ; (49.) that when he shall appear again with power and great glory, we may be made like unto him (50.) in his eter- nal and glorious kingdom ; where, with thee, O Father, and thee, O Holy Ghost, he hveth and reigneth, ever one God, world v/ithout end. Amen. The Epistle. 1 St. John iii. 1. BEHOLD what manner of love the Father hath bestowed upon ns, that we should be called the sons of God ; therefore the world knoweth us not, because it knew succeed. The good corn shall be parted from the refuse, and each assigned to a place worthy of it : the one laid up as a valuable treasure in the gra- nary of this heavenly householder ; the other cast out as a nuisance, no longer to be endured, and burnt in indignation, as unquenchable as the fire into which it is oast. All which considered, men have reason to be contented with God's own methods, and his own time, and should not throw out rash censures of Providence, nor desire to has^ ten a justice that will take care to do itself right. And this shall be done effectually, in its proper season, to the entire satisfaction of every good man, and the eternal confusion of all obstinate and incorrigible sinners : Avhen all mankind shall see abundant reason to join in that celestial song of Moses and the Lamb, " Great and marvellous are thy works. Lord God Almighty ; just and true are thy ways, thou King of saints." Rev. xv. 3. Dean Stanhope. (48.) The Collect, Epistle, and Gospel for this day were all added at the last review; till which time, if there happened to be six Sundays after the Epiphany, the Collect, &c. for the fifth Sunday were repeated. Wheatly. The Collect and Epistle for this day remind us of the two great ends of Christ's manifestation in the flesh ; namely, that he might destroy the works of the devil, and make us the sons of God. The Gospel warns us against false Christs and false prophets, who come for other and contrary ends : namely, to make us slaves of Satan, and to promote his Avorks. D?: Hole. (49.) St. John teaches us, that " every man that hath this hope in him, purifieth himself, even as he is purej" 1 John iii. 3. The Church therefore justly prays, that " we may purify ourselves, even as our Saviour Christ is pure ;" that is, may endea- vour, as far as our frail nature will allow us, to imi- tate his purity. Dr. Bennet. (50.) That is, glorious as he is, as to his human 178 THE SIXTH SUNDAY AFTER THE EPIPHANY. him not. Beloved, now are we the sons of God ; and it doth not yet appear what we shall be : but we know, that when he shall appear, we shall be like him ; for we shall see him as he is. And every man that hatii this hope in. him purifietli himself, even as lie is pure. Whosoever committeth sin, transofresseth also the law; for sin is the transgression of the law. And ye know that he was man.ifesteJ to take away our snis ; and in him is no sin. ^Vhosoevt.'r abideth in him, sinneth not : whosoever sin- neth, hath not seen him, neither known him. Little children, let no man deceive yoa : he that doeth righteousness is right- eous, even as ho is righteous. He that com- mitteth sin is of the devil ; for the devil sin- neth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. (51.) The Gospel. St. Matt. xxiv. 23. THEN if any man shall say unto you, Lo, here is Christ, or there ; believe it not. For there shall arise false Christs and false pro- natiirs now in heaven ; though not in ihe same de.;ree, yet\Yith the same kind of glory. Dr. Bennel. (51.) The purpose of this day's Epistle is lo teach us, 1. to admire and adore the infinite Icve and goodness of God in making us his sons, and taking us into so near and dear a relation to himself. This St. John could not here i-peak of without ec- stacy and amazement ; ^' Behold ! what manner of love is this," what unparalleled, what unspeakable, what undeserved love, is this, " that we should be called the sons of God !" And St. Paul elsewhere, like one in a rapture, cries out, '• O the height and depth, and length and breadth, of" this '' love of God that passeth knowledge." (Ephesians iii. 18.) 2. Let the apprehension hereof beget in us a live- ly hope of the far greater bliss and happiness that will follow after it; for we cannot now take the full dimensions of this great privilege. At present let us fill our minds with well-grounded hopes, and rest assured of the full and speedy accomphshment of them. 3. Let this hope leach us to purity ourselves, '-eTen as he is pure," that we may be meet to be receiv- ed into the undefiled regions ; let us endeavour to be like God, that we may be fit to enjoy him. To attain which, let us, 4. Beware of committing any wilful and deliber- ate sin, against the light of God's laws, and the dic- tates of oar own conscience ; for that will forfeit this high privilege, and make us the children of the devil, and not the sons of God. phets, and shall show great signs and woii» ders ; insomucli that (if it were possib.e) ■ they shall deceive the very elect. Behold, 1 "^ have told you before. Wherefore, if they shall say unto you, Behold, he is in the des- ert ; go not forth : behold, he is in the se- cret chambers ; believe it not. For as the lightning cometh out of the east, and shin- eth even unto the west ; so shall also the coming of the Son of man be. For where- soever the carcase is, there will the eagles be gathered together. Immediately after the tribulation of those days, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shak- en. And then shall appear the sign of the Son of man in heaven ; and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (52.) y. Lastly, let us abandon all the works of the devil, which Christ came to destroy, and pray for all those fruits of the Spirit, that he came to plant in our hearts ; so shall we that are now sons be made meet partakers of the inheritance of the saints in light. Dr. Hole. (52.) From the warning here given against false Christs and false prophets, we may learn to take the good advice here and elsewhere given to us, '•not to believe every spirit," but to "beware of false prophets," and " false teachers, many whereof are gone abroad in the world." To prevent the being imposed upon by them, St. John directs, "'to try the spirits Avhether they be of God," (1 John iv. 1 ;) that is, to bring the doctrine and principles of all such pretenders to the tpst of holy Scripture, the only infallible standard and measure of divine truths. " To the law and to the testimony," sailh the Prophet Isaiah, " if they speak not according to this word, it is because there is no light in them." (Isa. viii. 20.) But because all sects quote Scrip- ture for their opinions, and pretend to have the word of God on their side, we must remember, that all persons are not qualified to interpret the word of God ; and that, if any take upon them to expound it, without any oflice, parts, or call thereunto, it is no wonder if they mistake error for truth, and put darkness for light. The apostle St. Peter tells us, that " the unlearned and unstable wrest the Scrip- tures to their own destruction." (2 Pet. iii. 16.) And therefore they are to receive the instructions of those that are appointed to teach them ; it is SEPTUAGESIMA SUNDAY. 179 She ^uutJiii) called c^c^jtuagcrjimn, Or the Third Sunday before Lent. (53.) The Collect. O LORD, we beseech thee favourably to • hear the prayers of thy people, that we, who are justly punished for our offences, may be mercifully delivered by thy good- ness, for the glory of thy name, through Jesus Christ our Saviour, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. " the priest's lips that preserve knowledge, and the people are to seek the law at his mouth." (Mai. ii. 7.) 2. From the sad fate of Jerusalem, by the de- struction both of the city and temple, we may learn to avoid those provoking sinsthat occasioned it. The sins of Jerusalem were obstinate impeni- tence and infidelity, the abuse of God's mercies, and ■y a wilful resisting of all the means of reclaiming her ; the Jews would take no warning, but resolutely withstood all the methods both of mercy and jus- tice. This was the occasion of their misery, and this v/ill be our fate too, if we walk in the same ways ; and "■ except we repent," and turn from our sins unto God, "we shall all likewise perish." Lastly, from the signs and certainty of an ap- proaching judgment, let us learn to look and pre- pare for it ; not saying with the wicked servant, '•My Lord delays his coming," and so neglecting ail care and preparation for him ; but let us be al- ways upon our watch, lest he come upon us una- wares : let us make our accounts ready, that we may be able to yield them up with joy, and not with grief; so shall we avoid the doom of slothful, and receive the reward of good and faithful, servants, for the sake of Jesus Christ, our Lord. Dr. Hole. s\ , (53.) Among the several reasons given for the names of this and the two following Sundays, the most probable seems to be this : the first Sunday in Lent, being forty days before Easter, was for that reason called Quadragesima-Sunday, which in Latin signifies forty ; and fifty being the next round number above forty, as sixty is to fifty, and seventy to sixty ; therefore the Sunday immediately prece- . . ding Q,uadragesima-Sunday, being farther from *^ Easter than that was, was called Q,uinquagesima (or fifty) Sunday, which is also fifty days inclusive before Easter : and the two foregoing Sundays, be- ing still farther distant, were for the same reason called Sexagesima and Septuagesima (sixty and seventy) Sundays. 2. The observation of these days and the weeks following, appear to be as ancient as the times of Gregory the Great. The design ctf tnem is to call j The Epistle. I Cor. ix. 24. KNOW ye -not,' that they which run ui a race, run all, but one receivelli the prize? So run, that ye may obtain. And every man that striveth for tlie maslerjr, is temper- ate in all things. Now they do it to obtain a corruptible crown, but we an incorruptible. I therefore so run, not as uncertainly ; so fight I, not as one that beateth the air : but I keep under my body, and bring- it into subjection, lest that by any means, v^Iien I have preached to others, I myself sliould be a cast-away. (54.) 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 re- flect upon the cause of it, namely, our own sins and miseries ; that so, being convinced of the reasona- bleness of punishing and mortifying ourselves for our sins, we'may the more strictly and religiously apply ourselves 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 Easier, as a season of humilia- tion and fasting; though the generality of the peo- ple did not begin their fasts till Ash-Wednesday. Wheatly. The Collect for the day beseeches Almighty God favourably to hear the prayers of his people, offered up at these solemn seasons, and likewise merciful- ly to deliver them from the just punishment of their sms, to be now more particularly confessed and la- mented. L)r. Hole. The Epistle persuades us to works of penitence and holy mortification after St. Paul's example : and, lest we should shrink from these hardships, it encoufages us by proposing the reward of these re- lijjious exercises, namely, a glorious and everlasting croTvn. The Gospel is much to the same purpose: it tells us that God's vineyard is no place for idle loiterers ; all must work that will receive any re- ward : at the same time it affords comfort and en- couragement to those, who have been previously negligent, by assuring them of God's goodness, pro- vided they will exert themselves even now with diligence and sincerity. Bp. Sparrow, Wheatly. (54.) To the race and the combat, prescribed in this passage, every man is called. And every man, if the fault be not his own, may prove victorious in it. That expression, of "one obtaining the prize," is not intended by St. Paul to lessen our hopes, but to encourage our labours. It is meant to teach us, that the utmost we are able to do is little enough, that the benefit we aim at will recompense all our pains, and that each person, upon that account, ISO SEPTUAGESIMA SUNDAY, The Gospel. St. Matt. xx. 1. THE kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vmeyard. And he went out about the third hour, and saw others standing idle in the market-place, and said unto them, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and s;iith unto ihem. Why stand ye here all the day idle ? They say unto him. Because no man hath hired us. He saith unto them, Go ye also into the vineyard, and whatsoever is right that shall ye re- ceive. So when even was come, the lord of the vineyard saith unto his steward, should exert himself as vigorously, and be as care- ful not to be ouldoue by any other, as if only the one best in the whole number could win the prize, that all are striving for. Let us then (and God grant we may) put forth our whole strength, fix our minds upon this crown, and be continually pressing forward to it. Let us not suffer our thouglits to be dissipated by impertinence or vanity ; by any of the follies or trifles, which, upon pretence of enter- taining, would loosen them, and break their force in this most necessary, as well as most important aSair. For we are not so much as at liberty to en- gage in, or to stand clear of, this race and combat. Were the choice left to us, yet not to come in were to be undone; but that was happily made for us long ago. We set out in this course, and were list- ed in this service at our baptism, and cannot rf tract without desertion and apostacy. The greater rea- son is there, why, having gone so far already, we should by all means disengage ourselves from the weight of our sensual and corrupt affections ; mor- tifying them by the abstinence, and other holy se- verities, proper for that season of humiliation and fasting, to which this portion of Scripture is so wisely propounded by our admirable Church, as a seasonable preparation. And, lastly, let not any of us presume to think those remedies a dispensation below us, to which St. Paul himself did not disdain to have recourse. For, if he, who was " caught up into" the third heaven, favoured with extraordinary visions and revelations, above the power of human tongue to utter, entrusted with the conversion of so many nations, and indefatigably laborious in that ministry ; if he, notwithstanding all these virtues and advantages, found it necessary to " keep under Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they sup- posed that they should have received more ; and they likewise received every man a penny. And when they had received it, they murmured against tlie good man of the house, saying, These last have wrought birt one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said. Friend, I do thee no wrong; didst not thou agree with me for a penny ? Take that thine is, and go thy way ; 1 will give unto this last even as unto tiiee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because J am good? So the last shall be first, and the first last ; for many be called, btit few chosen. (55.) his body," and "bring it into subjection;" (ver. 27;) if he saw reason to fear, that otherwise he " after having preached to others, should himself be ■a cast-away ;" what care can be too great for us, whose attainments and zeal are so much less ? How can we answer it to God, or to our souls, if we so far forget our own sinfulness and frailty, as not readily to submit to every method of forward- ing us in the race that is set before us, and make not a diligent and thankful use of every advantage and defence, in this war of the spirit against the flesh 1 for sure we ought to esteem it a most happy thing, if, by all possible means, we can at last ar- rive to that unspeakable blessing, of having " our whole, spirit, and soul, and body, preserved blame- less unto the coming of our Lord Jesus Christ," (1 Thess. v. 23,) and be in that great day merciful- ly delivered by his goodness." Collect for the day. Which he of his infinite mercy grant we may ; to ' whom be glory and honour, for ever and ever. Dean Stanhope. (55.) The design of our Church, in recommend- ing this portion of Scripture to our thoughts at this time, will be best answered probably by the follow- ing observations. 1. We are upon this occasion more especially obliged to take notice of the kindness of this house- holder in calling these labourers. Thus does our heavenly householder. He appoints and calls us to our duty, he frequently repeats that call, and does not cast us off at our first refusal: nay, he does more than any master upon earth can do, for he prepares our hearts to hearken to his calls; he strengthens mid assists us in the duty we are call- ed to ; he rewards us according to oiu good dispo- SEXAGE.SIMA SUNDAY. 181 2rUe .StintJiis rallcti it is grace and favour, not justice and debt. But ! we, who live under the ministry of the Gospel, have his calls daily sounded in our ears, and if we continue obstinately deaf, cannot be sure that our last call is not already over. The true benefit then arising from hence, is to all such as have had the unhappiness to lie long in sin and ignorance, that God will accept and reward them, though they come late into the vineyard, provided they then ap- ply themselves heartily to their master's business, and work faithfully, to the uttermost of their pow- er. He makes gracious allowances for hindrances and infirmhies • but then he expects that we should of Christ? (I speak as a fool,) I am more: m laboiprs more abundant ; m stripes above measure; in prisons more frequent; in deaths olt. Of the Jews five times received 1 forty stripes save oiie^ thrice was I beaten with rods ; once was I stoned ; thrice I suf- fered shipwreck ; a iiight and a day 1 have been in the deep ; in journeyings often; in perils of waters; in perils of robbers; in perils by mine own countrymen ; in perils by the heathen ; in perils in the city ; in perils in the wilderness; in perils in the sea; in perils among false brethreji : in weariness and painfulness : in watchings often ; in hunger and thirst ; in fastings often ; in cold and nakedness; besides" those things that are without, that which cometh upon me daily, the care of alUhe churches. Who is weak, and I am not weak ? who is of- fended, and I burn not ? If I must needs glory, I will glory of the. things wliich con- cern mine infirmities. The God and Father be sensible of them too; that we should lament, and strive against them, and do the best we can. Let us remember that the longer it is before we begin, the less day we have to work in, and there- fore make the more^iaste to be ready for the even- ing, v/hich draws on apace, when an account of what we have done shall be taken, and our wages awarded accordingly. This is the true intent of the parable, in that part of it ; so well does the Gospel fall in with the Epistle of this day ;~and both toge- ther so very well agree to fit us for the approaching time of mortification, designed to awaken the slug- gish, to quicken the loitering, and set forward every laboiirer in this spiritual vineyard. And, oh ! that we all may receive instructions from hence, and be wise ; understand our advantages, and the good- ness of our Maker; consider our latter end, the approach of that night, which must end in day eternal ; the happiness of that approach to all dili- gent and faithful labourers, but the terror and dis- mal consequences of it to every slothful and un- profitable servant. To say all in a word; let us "work the works of him that sent us" into this vineyard, while it "is day, before that time come, wherein no man can work !" Dean Stanhope. (56.) This Collect like the preceding is suitable to the season. The Epistle again propounds the example of St. Paul, who was eminent for wojks of mortification and religious exercises. The Gos- pel in another parable admonishes us to be careful and circumspect in the performance of our duty ; since a large proportion of those, who hear the word, lose it, after they have received it, for want of due eare and diligence, and do not bring forth fruit to perfection. Bp. Sparrow, JJlieatly. 182 SEXAGESLMA SUNDAY. of our Lord Jesus Christ, wliich is blessed for evermore, knoweth tiiat I lie net. (57.) The Gospel. St. Luke viii. 4. AVHEN much people wore gathered to- gether, and were come to him out of every cit)', hespakehy a parable: A sower went out to sow his seed; and as lie sowed, some fell by the way-side, and it was trodden down, and tlie fowls of the air devoured it ; and some fell upon a rock, and as soon as it was sprnns: iiP) it withered away, because it lacked moisture; and some fell amonsf thorns, and the thorns sprang up with it, and choked it; and other fell on good ground, and sprano: up, and bare fruit an hundred fold. And when he had said these things, he cried. He that hath ears to hear, let him hear. And his disciples asked him, saying, What might this parable be? And he said, Unto you it is given to know the mysteries (57.) The profit, fit for us to make of this pas- sage, is as follows : 1. The description given here of fulse teachers should be a warning to all Christians against listen- ing to them ; and a seasonable admonition to sus- pect and beware of such, as make it their business to infuse into men jealousies and evil surmises against their lawful pastors : a method, than which there cannot be a surer sign, that they, who have recourse to it, do therefore draw off our people, because thereout they suck no small advantage. 2. The instance now before us shews, how far we ought to be from reckoning what we endure for God's cause (when it is really God's cause) maUer of sorrow or shame to us. St. Paul was, in com- parison of the rest of the apostles, a labourer called in at the eleventh hour ; and he thought, as he taught the Phillippians to esteem it, a particular grace, that it was given him, " not only to believe in Jesus, but to suffer for his name." The fervency of his charity and zeal made up what was wanting in point of time ; and we (especially those among us, that are ministers of the Gospel,) never make a more just computation of our services, than when we reckon them by the hardships and self-denials we are content to undergo, for the good of our own souls, or those of our Christian brethren. 3. When St. Paul, to all his olher sufferings, adds the care of all the Churches, and the zealous compassion over them that failed, or v/ere afflicted in them; this shews the abundance of hi?, and in- structs us what ought to be the measure of our, charity. We are not to neglect or think ourselves excused from a tender concern for the aflSictions or dangers of our brethren, upon the account of any sufferings of our own. Be our olher circumstances what they will, yet still we are members of Christ's of the kingdom of God ; but to others in par- ables : that seein£r. they might not see, and heariiior, they might not understand. Now the parable is this : the seed is the word of God. Those by the way-side arc they that hear ; then conjeth the devil, and taketh away the word out of their hearts, lest they should believe and be saved. They on the rock are they which, when they hear, re- ceive the word with joy ; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns are they which, v.hon they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. fJut that on the good ground are they which, in an honest and good heart, havitiir heard the word, keep it, and bring Ibrth fruit with pa- ,• \ tience. (58.) /^iy body ; and, while that relation continues, all the duties resulting from it must do so too. 4. The methods used for exercising St. Paul's patience and virtue teach us plainly, that the way, in which God would be served by Christians, but especially his ministers, is that of constancy, and indefatigable diligence, and diffusive charity. And thus the apostle, as in the last, so again in this Lord's day's service, does, by his own example, encourage and prepare us for the discipline of the season drawing on. One great design v.'hereof is, to break the softness of a nature too indulgent to flesh and blood, and to inure us to '"' endure hard- ness like good soldiers of Jesus Christ." In which warfare, the less we spare our own persons, the more we may depend upon his protection and sup- port in the conflict, and the brighter trophies we shall raise to his glory, the honoiir of religion, and i the unspeakable advantage of our souls and bodies ' both, in that day of triumph and joy : which God grant us all a part in, for our dear Redeemer's sake. Amen. Dean Stanhope. (58.) Scarce any passage, in the whole course of the year, is more worthy our serious considera- tion, than that which our Church hath wisely ap- pointed to be read for the Gospel of this day. That heathens and Jews, professed infidels and enemies to Christianity ; that they, who want opportunities of knowing their duty, and would gladly use them if they could ; that others, w^ho live witliin ihe pale of Christ's flock, and have opportunities, but will not use them when they may ; that these several sorts of people, I say, should continue unfruitful, is nothing strange. But that many who have them, and do use them, nay, and use them gladly loo; they, who " come" to the public assemblies for re- ligious worship, as " God's people comelh," and aUINaUAGESIMA SUNDAY. 183 (59.) Or the next ^'^luiday before Lent. The Collect, O LORD, who hast taught us that all our doinf,^s withoiU charily are nothing' worth; send thy Holy Ghost, and pour into our hearts that most excellent gift of charity, the very bond of peace, and of all virtues ; v^^ithout which, whosoever liveth is counted hold, angels came and ministered unto him. 4(68.) f good or bad fortune that befel them ; they went through "lioiiour, and dis'aonour, good report and evil report," without being elevated by the one, or depressed by the other. Let us imitate their noble examples by holding out to the end ; and then, by Ibllovving them in the ways of grace here, we shall ^ ere long follow theia to glory- which God grant, for the sake of Jesua Clirist. Dv. Hole. (63.) One g'reiu design of our Lord's temptation seems to have been, the encouragement of all good Christians, under the like circumstances. This is the account given of it by St. Paul, " In that he . himself hath suffered, being tempted, he is able to 'yfi! succour them that are tempted;" Heb. ii. 18. This I is the Captain of our salvation, who came to fight our battles ; and fit it was, that he should first en- gage, and try the utmost strength of the enemy of souls : but as he fought, so did he conquer like- wise, not for himself, but for those whose duty it is to fight under him. And what can be more ef- fectual to animate such, in all their spiritual en- counters, than the contemplation of their victorious Leader, thus giving them a sensible proof, that their adversary, fierce and subtle, great and power- ful though he be, is not invincible ; and conducting them against a foe, already routed shamefully, and forced to quit the field 1 2. Another excellent design, for which our Sa- viour was tempted, is, hereby to convince us of his compassion and readiness to help us. This also is the apostle's inference, " We have not an high- priest, that cannot be touched with a feeling of our infirmities, but was in all points tempted like as we are, yet without sin." Heb. iv. 15. 3. Another very useful design, served by our Lord's being tempted, is that of instructing us, that not any, even the best and most exalted degree of virtue, sets men above temptation. It is true, what Jesus suffered of this kind was an instance of Eht Second Stin^aj) in Slcut. (69.) The Collect. ALMIGHTY God, who seest that we have no power 'of ourselves to help our- selves ; keep us both outwardly in our bodies, and inwardly in our souls; that we may be defended from all adversities which may happen to tiie body, and from all evil thoughts which may assault and hurt the soulj through Jesns (Christ our Lord. Amen, The Epistle. IThess.iv. 1. WE beseech you, brethren, and exhort you by the Lord Jesus, that as ye have re- ceived of us how ye ought to walk, and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this choice and voluntary condescension-; but so was his taking that human nature, which alone could reader him capable of suffering it. With us the matter is far otherwise. As we are altogether pas- sive in receiving this nature ; so must \^e be con- tent with the difficulties, to which the condition of it exposes us of course, and such, to be sure, are temptations. And with these too we have reason to be very well contented, because, though they be occasions of vice, yet are thev also exercises of vir- tue; and, as they may become instrumental to our punishment and misery, so they may to our happi- ness and reward. 4. If in our temptations we follow the example here set us, we may then apply to ourselves the comforts, that followed our Lord's temptation; '• Then the devil leaveth him, and behold angels came and ministered unto him." This we are told should not fail to be our case too : that if we '■'• resist the devil he will flee from us ;" and if we " draw nigh to God, he will draw nigh to us." Jam. iv. 7, 8. He will, by those " ministering spirits," which are " sent forth to minister unto them who shall be heirs of salvation," (Heb. i. 14.) protect and guard us from future dangers. He will relieve those wants,_by a better and more effectual way, for the supply whereof we would not submit to any lawful courses ; reward our better choice with the inexpressibly sweet satisfactions of a good con- science; a peace and joy, which the world and all its pleasures cannot give, which all its afflictions cannot take away ; and, at last, through these tri- umphs begun upon earth, will conduct us to that yet more perfect blessedness, Avhich shall abundandy recompense our toils and sufferings, and crown our constancy with glory immortal in heaven. Dean Stanhope. (69.) The Epistle persuades to temperance and abstinence from all uncleanness • the Gospel tells 192 THE SECOND SUNDAY IN LENT. is the will of God, even your sanctification. that ye should abstain from fornication ; tliat every one of you should know how to possess his vessel in sanctification and hon- oi5r ; not in the lust of concupiscence, even as the Gentiles which know not God : that no man go beyond and defraud his brother in any matter ; because that the Lord is the aveiia:ei' of all such, as we also have fore- warned you, and testified. For God hath not called us unto uncleanness, but unto holi- ness. He therefore that despiseth, despiseth not man, but God, who hath also given un- to us his Holy Spirit. (70.) The Gospel. St. Mnit. xv. 21. JESUS went thence, and departed into the coasts of Tyre and Sidon. And behold, a woman of Canaan came out of the same us how v/e may subJue our spiritual eucray, as- sauhing us through the medium of our lusts and ap- petites ; namely, by steadfast faith, and fervent and importunate prayer : which instruction the Church applies to practice in the Collect of the day. Bp. Sparrow, Dean Stanhope. (70.) The apostle's discourse in this place is wholly employed upon the sins of uncleanness: concerning which it is difficult to enlarge, and it may be suflBcient therefore to remark, that the "sanctification," required by the apostle,is a virtue extending to mind and body both ; and com- prehends the prohibition not only of every species of actual uncleanness, but of obscene language, las- civious looks, impure thoughts, immodest behaviour, in short of every thing which has a tendency that way. The less capable this subject is of being conve- niently treated by our teachers, the more minute and exact it becomes private persons to be in the examination of their own consciences concerning it. Especially since the apostle hath here used such pressing motives, by saying, that our " sanctifica- tion" is the commandment of the Lord Jesus and " the will of God ;" that the contrary affections are the scandal of the " Gentiles, who know not God :" that Christians are " called, not unto uncleanness, but unto holiness ;" and that any of these, who behave themselves unsuitably to that call, draw down ven- geance upon their own head, and " despise God and the Holy Spirit he hath given us." The sum of all which passages may be reduced to this, that sins of uncleanness in particular are a high provo- cation to Almighty God ; that they forfeit the privi- lege, and defeat the ends, of our Christian profes- sion ; and reflect upon it the greatest scandal and dishonour. To the casting out this unclean spirit prayer must contribute. And therefore nothing «ould be more accommodated to the subject of this coasts, and cried unto him. saying, Have mercy on me, O Lord, thou Son of David : my daughter is grievously vexed with a dev- il. But he answered her not a word. And his disciples came and besought him, say- ing. Send her away ; for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, say- i ing. Lord, help me. But lie answered and / said. It is not meet to take the children's bread, and to cast it to dogs. And she said, Truth, Lord ; yet the dogs eat of the crumbs which flill from their master's table. Then Jesus answered and said unto her, O woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made f'^ whole from that very hour. (71.) \ q_ Epistle, than the Collect by which it is introdu- ced. Dean Stanhope. (71.) The duty of prayer appears, as from other considerations, so from the necessity of our apply- ing to God for some graces out of our own power Such in particular is that purity, so earnestly re- commended in the Epistle for the day. But, in regard, it does not always happen, that our petitions are granted so soon, either as we make them, or as we expect a return to them, nothing could be more proper and methodical than for the Church, on this occasion, to encourage our importunity and continu- ance in prayer. Nothing could more encourage this than so successful an instance of it, as the miracle related in the Gospel now before us. Dean Stanhope. 1. The compellation, with which this woman addresses herself to Christ, is a forcible argument of her faith; " O Lord, thou Son of David." What proselyte, what discipl?, could have said more ? In this confession of the Syrophcenician we have an abstract of divinity. What can we Christians con- fess more, than the deity, and the humanity, and the Messiahship, of our glorious Saviour? his dei- ty, as Lord ; hie humanity, as a Son ; his Messiah- ship, as the Son of David ? Bp. Hall. 2. From our Saviour's answering this woman ot Canaan " not a word," and shewing little or no re- gard to her first suit, we may learn not to be dis- couraged, if our prayers are not always presently answered. He would not grant her request imme- diately, because he chose to try her faith, and to heighten her importunity, God Almighty hath many very wise and weighty reasons for denying or de- laying the grant of our petitions : and if we look into ourselves, when our petitions are not granted, we shall probably find that the cause is to be found in the want of some qualification on our part. 3. From our Saviour's granting her request at THE THIRD SUNDAY IN LENT. 193 Itht Ehivti Suntras in Sent. (72.) The Collect. WE beseech thee. Ahnighty God, look upon the hearty desires of thy humble ser- vants, and stretch forth the right hand of thy majesty, to be our defenjce against all our enemies, through Jesus Christ our Lord. Ameii. The Epistle. Eph. v. L BE ye therefore followers of God, as dear children ; and walk in love, as Christ also hath loved us, and hath driven himself for us, an offering and a sacrifice to God, for a sweet-sQieliing savour. But fornication and all uncleanness, or covetousness, let it not be once named amongst you, as becometh saints ; neither filthiness, nor foolish talk- ing, nor jesting, which are not convenient ; but rather givinsf of thanks. For this ve know, that no whoremonger, nor unclean person, nor covetous man, who is an idola- ter, hath any inheritance in the kingdom of Christ, and of God. Let no man deceive you with vain words : for because of these things Cometh the wrath of God upon the children of disobedience. Be not ye there- fore partakers with them ; for ye were some- times darkness, but now are ye light in the Lord : walk as children of light ; (for tlie fruit of the Spirit is in all goodness, and righteousness, and truth) proving what is last, we may learn the efficacy aad sure success of fervent and persevering prayer. " The effectual fervent prayer of the righteous (saith St. James) availeth much," (James v. 16:) it conquers all diffi- culties and surmounts all opposition. But then it must be accompanied with faith, and a firm per- suasion of the power and goodness of him whom we address; so St. James adds, "Let him ask in faith, nothing wavering ; for he that wavers is like a wave of the sea, driven with the wind and toss- ed: let not that man think, that he shall receive any thing at the hands of God." James i. 6. A double minded man is unstable in all his ways, and consequently unsuccessful in all his petitions. If then Vv'e would obtain our requests, we must, with this woman of Canaan, "continue instant in pray- er, watching thereunto with all perseverance." We must never give out through weariness, nor cease asking till we receive, and be daily lifting pure hearts and hands without wrath and doubting; and then we shall not, in God's due time, miss of an an- swer, nor want what is convenient to us. Dr. Hole. (72.) The Collect beseeches Almighty God for favour and protection. To which end the Epistle 25 acceptable unto the Lord, And have no fellowship with the unfruitful v/orks of dark- ness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made manifest by the light ; for whatsoever doth make manifest is light. "Wherefore he saith, Awake, thou that sleepest, and arise from the dead, and Christ sliall give thee light. (73.) The Gospel. St. Luke xi. 14. JESUS was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake ; and the people wondered. But some of them said, Hecasteth out devils through Beelze- bub, the chief of the devils. And others, tempting him, sought of him a sign from heaven. But he, knowing their thoughts, said unto them. Every kinf^dom divided against itself is brought to desolation ; and a house divided against a house, falleth. If Satan also be divided against himself, how shall his kingdom stand I because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? there- fore shall they be your judges. But if 1 with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace ; but when a exhorts us to pursue the things that are good; and then we shall be protected from all evil : according to that saying of St. Peter, " Who is he that will harm you, if ye be followers of that which is good ?" The Gospel recommends perseverance in well doing, and sh^ws the danger of relapsing : " for the end of that man is worse than the beginning." Dr. Hole, Bp. Sparrow. (73.) From the Epistle of this day the duties which arise are these : 1. That we henceforth be- come, if we are not already, " followers of God, as dear children," and especially in the divine grace of love, of which he hath set us the most noble, and most unparalleled pattern. 2. That we forsake all things that are offensive and displeasing to him 5 especially all uncleanness, and the other works of darkness, which are made manifest and reproved by the light. 3. That we henceforth " walk as children of the light," doing and delighting only in things that can bear it; that the light of the Gos- pel, which was given us for our salvation, prove not at last our greater condemnation. 4. That we awake out of that lethargy or sleep, which sin and security hath lulled too n any into; that we be not ■— ^ deluded by dreams or imposed upon by the false 194 THE FOURTH SUNDAY IN LENT. stronger than he shall come upon him and ov'ercome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with me, is against me ; and he that gathereth not with me, scat- tereth. When the unclean spirit is gone out of a man^ he walketh through dry places seeking rest ; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself, and they enter in, and dwell there ; and the last state of that man is worse than the first. And it came to pass, as he spake these things, a certain woman of the company life up lier voice, and said unto him. Blessed is the womb that bare thee, and the paps which thou hast sucked. But he >\ said, Yea, rather blessed are they that hear V the word of God, and keep it. (74.) Eiit JFourtli Suutsay fn Smt. (75.) The Collect. GRANT, we beseech thee. Almighty shews and appearances of this world, but open our eyes in time, to see and seek for better things. Lastly, that we rise from the death of sin, to a life of righteousness, and that will bring us ere long to life everlasting. To which God of his infinite mercy bring us all for our Lord Jesus Christ's sake. Amen. Dr. Hole. (74.) This Gospel may instruct us in several useful and important lessons. 1. From Christ's dispossessing the devil, we may be abundantly satislied of the divinity of his pow- er ; for no power, less than divine, was able to de- throne that prince of darkness, and destroy that usurped dominion, which he exercised over the bodies and souls of men. 2. From Christ's argu- ing against the Pharisees and others, who ascribed his casting out of devils to Beelzebub the prince of the devils; we may learn to beware of all such perverse interpretations of Christ's miracles; for this is that unpardonable sin or blasphemy against the Holy Ghost, which our Saviour tells us shall not be forgiven in this world, nor in that which is to come: not for want of mercy and goodness enough in God, but for want of a capacity in the subject, who maliciously resists the way and me- thod of obtaining pardon, which is only by faith in Christ, wrought in us by the Holy Ghost, whose works he opposes, and whose miracles he despiseth. 3. From Christ's power over the devil, we may learn, not to fear his assaults, nor yield to his temp- tations, but to resist him steadfast in faith, for he is God, that we, who for our evil deeds do worthily deserve to be punished, by the comfort of thy grace may mercifully be re- lieved, through our Lord and Saviour Jesus Christ. Amen. The Epistle. Gal. iv. 21. TELL me, ye that desire to be under the law, do ye not hear the law ? For it is writ- ten, that Abraham had two sons, the one by a bond-maid, the other by a free-woman. But he who was of the bond-woman was born after the flesh ; but he of the free-wo- man was by promise. Which things are an allegory : for these are the two covenants ; the one from mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. ' But Jerusalem which is above, is free ; which is the mother of us all. For it is written. Rejoice, thou barren, that barest not ; break forth and cry, thou that travailest not ; for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as only a vanquished foe, whose power is broken. 4. From the unclean spirit going out, and coming again with greater violence, we may learn, if we have gained any point upon Satan, or any of his temptations, not to neglect our Avatch, but still to be upon our guard against him ; for he is ever look- ing for an opportunity of returning upon us, and though he may find his former seat " swept" from some filth and " garnished" with some outward shews, yet, if we are not aware of him, he will "come again and bring seven spirits, more wicked than himself, to enter in and dwell there:" and so render matters worse than they were before. The last inference to be drawn from this Gospel, Avherein our Saviour pronounces those '■ blessed" above all other persons " that hear the Avord of God and keep it," is, to exhort us to the due observation of both. Hearing is indeed the great instrument of knowledge and instruction ; but it is not all hear- ing that is sufficient to this end ; we must be " doers of the word and not hearers only," otherwise we shall but deceive our own souls. In a word then, if we will build for eternity, and lay a good foun- dation for the time to come, we must receive the word into our hearts, lay it up in our memories, and cause it to bring forth fruit in the course of our conversation, and then we shall be sure in the end to reap everlasting life, for the merits of Christ Jesus, our Lord. Dr. Hole. (75.) In the Collect for the day we acknowledge, that we deserve punishment for our evil deeds _ THE FOURTH SUNDAY IN LENT. 195 then, he that was born after the flesh perse- cuted him that was born after the spirit ; even so it is now. Nevertheless, what saith the Scripture ? Cast out the bond-woman and her son ; for the son of the bond- woman shall not be heir with the son of the free- wo man. So then, brethren, we are not children of the bond-woman, but of the P free. (76.) ^ The Gospel. St. John vi. 1. JESUS went over the sea of Galilee, which is the sea of Tiberias. And a ^reat multitude followed him, because they saw his miracles which he did on them that were diseased. And Jesus went up into a moun- tain, and there he sat with his disciples. And. the passover, a feast of the Jews, was nigh. When Jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread that these may eat? (And this he said to prove him ; for he himself knew what he would do.) Philip answered him, Two hundred penny-worth of bread is not suf- but beseech Almighty God mercifully to relieve us by the comfort of his grace, through our Lord Jesus Christ. Accordingly the Epistle for the day shews the relief we receive by him in our souls by a free- ~' dom from the yoke of the Mosaick law. And the f ' Gospel shews the relief, that mankind found by ^' him in their bodies, by the healing of their distem- pers and the supply of their necessities. Dr. Hole. This is generally called with us Midlent-Sun- day : it is sometimes called " the Sunday of refec- tion," or " refreshment," probably because the Gos- pel treats of our Saviour's miracle in feeding the five thousand. Bp. Sparrow, Wheatly. (7G.) From the difference illustrated here be- tween the legal and the evangelical covenants, men may be seasonably exhorted to consider the dignity and privilege of their high calling; and to serve God upon principles and with a disposition ^ of mind, worthy of the near and honourable rela- tion which they bear to him. At the same time we must take good heed not to pervert the argu- ments urged by St. Paul against the works of the law, to the prejudice or disparagement of good Avorks in general. The former are only such works, as made up the ceremonial law; and those are abolished by the death of Christ, and the promul- gation of his Gospel. The latter neither began with, nor expired with, that law, but are moral du- ties of eternal obligation. To say, we are not justi- fied by the works of either sort, but by faith only, implies, that God forgives our past sins, and admits us into covenant, without any such previous con- ficient for them, that every one of them may take a liitle. One of his disciples, Andrew, Simon Peter's brother, saith unto him. There is a lad here which hath five barley loaves, and two small fishes ; but what are they among so many ? And Jesus said. Make the men sit down. Now tliere was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves, and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down, and likewise of the fishes as much as they would. When they were filled, he said un- to ills disciples. Gather up the fragments that remain, that nothing be lost. There- fore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten. Then those men, when they had seen the mira- cle that Jesus did, said, This is of a truth that prophet that should come into the , world. (77.) [^ siderations. But to say, that men may be saved without good works, infers, that they are not bound to do any such, after their admission into that cove- nant. And this contradicts the whole strain, and evacuates all the precepts, of the Gospel. So wide a distance is there between justification in St. Paul's sense ; and salvation, or that final justifica- tion, Avhich is peculiar to the day of judgment. Let us therefore, as this apostle elsewhere ad- vises, learn to "maintain good works," and to "adorn our profession" by them. Tit. iii. 8; ii. 10. For this is to answer the character of our son-ship ; to be followers of our Father, which is in heaven ; and to promote the true end of this holy season. But let all this be done with profound humility, and many mortifying remembrances of our own frailties ; and, even m our best estate, and most exalted devotions, let us approach the throne of grace with a modesty, of which our Church, in tht Collect for this day, hath set us a pattern : beseech- ing of God, that " we, who for our evil deeds do worthily deserve to be punished, by the comfort of his grace may mercifully be relieved, through Jesus Christ, our Lord." Amen. Dean Stanhopi. (77.) In this recital, we may doubt whether more to wonder at the miraculous eating, or the miraculous leaving. Here were a whole host of guests, five thousand men ; and in all likeli- hood, no fewer women and children. Perhaps, some of these only looked on : nay, " they did all eat." Perhaps, every man a crumb, or a bit: nay they did eat to satiety; "all were satisfied." 196 THE FIFTH SUNDAY IN LENT, 2rfte JFiCtii «5U«traa> in JLniu (7s.) The Collect. WE beseech thee, Almiglity God, merci- fully to look upon thy people ; that by thy threat goodness they may be croverned and preserved evermore, both in body and soul, through Jesus Christ our Lord. Amen. The Epistle. Heb. ix. 11. (79.) CHRIST being come an high-priest of good things to come, by a greater and more perfect tabernacle, not ipade with hands ; that is to say, not of this building ; neither by the blood of goats and calves ; but by his own blood he entered in once into the holy place, havins: obtained eternal redemp- tion for us. For if the blood of bulls and of ^oats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh ; how much more shall the blood of Christ, who, through the eternal Spirit, of- fered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the Mediator of the new Testament, that by means of death, for the redemption of the transgressions that were under the first Tes- tament, tliey which are called might receive the promise of eternal inheritance. So many must needs make clean work; of so little there could be left nothing : yea, there were " frag- ments" remaining. Perhaps some crumbs or crusts hardly to be discerned, much less gathered : nay, '•twelve baskets full -."more lemained than was first set down. Had they eaten nothing, it was a just miracle, that so much should be left ; had no- thing remained, it was no less a miracle, that so many Had eaten, and so many satisfied ; but now, that so many bellies and so many baskets were filled, the miracle was doubled. O work of a bound- l(2ss omnipotency ! Bp. Hall. (78.) This is called Passion Sunday : for now begins the commemoration of the passion of our Lord. The Epistle treats of the passion ; the Gos- pel, of our Lord's being slandered by the bold malice of the Jews, who call him Samaritan, and tell him he hath a devil, which must needs be a part of his passiou. Bp. Sparrow. As the death of our blessed Saviour is the spring from whence all our Lopes and confidences of hap- piness and mercy flow ; and as the end of his suf- ferings is the benefit of wretched man ; so the man- ner of those sufferings is likewise adapted to our good. And, if within these it be fit to comprehend, not the last black scene only, but those many ante- cedent passages of his life, in which he " endured the coatradictioa of sinners agaiast himself;" the The Gospel St. John viii. 4b. JESUS said, Which of you convinceth me of sin '? And if I say the truth, why do ye not believe me 1 He that is of God, hear- eth God's words ; ye therefore hear them not, because ye are not of God. Then an- swered the Jews, and said unto him, Say we not well, that thou art a Samaritan, and hast a devil '!■ Jesus answered, I have not a dev- il : but I honour my Father, and ye do dis- honovir me. And I seek not mine own glory : there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil : Abraham is dead, and the prophets ; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answer- ed, If I hdnour myself, my honour is no- tiiing ; it is my Father that hononreth me, of whom ye say, that he is your God : yet ye have not known him ; but I know him : and if I should say I know him not, I shall be a liar like unto you ; but I know him, and keep his saying. Your father Abraham rejoiced to Gospel for this day may well deserve a place in our Liturgy. Thus the Church rises very gradually ; in the historical part, from opprobrious language, and a malicious, but vain attempt upon his sacred life, to that violence, which was permitted to take eSect ; in the instructive part, from a pattern of re- proached and spited innocence, to one of faithful- ness to the very death, and " resisting even unto blood" when God and duty call. This I conceive the great design of, this the proper method for, im- proving that Scripture read in our ears this day. Dean Stanhope. (79.) From Christ's being the Mediator of the New Testament let us learn to address him as suchj and cast ourselves upon his mediation : for he hath made an all-sufficient atonement, and obtained eternal redemption for us; so that " whatever we ask, the Father in his name, he will give it us :" for he hath merited for us the grant of our petitions : the incense of his merits and intercession give value to our prayers, and render them an offering of a sweet smelling savour. Hence we find the Psalm- r ist praying, that " his prayers might ascend as in- I cense, and the lifting up of his hands as an evening '' sacrifice." (Psal. xcli. 2.) Accordingly our Church ■»" teaches us to conclude all our prayers with the merits and mediation of Christ, which alone «an give them all their acceptance ; and for that reason, THE SUNDAY NEXT BEFORE EASTER. 197 see my day, and be saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thon seen Abra- ham ? Jesus said unto them, Verily, verily, 1 say unto you, before Abraham was, I am. Then took they up stones to cast at him ; but Jesus hid himself, and went out of the . temple. (80.) 2riic Suiitiaj) Hcvt Ijcfore 35aster. (si.) The Collect. ALMIGHTY and everlasting God, who, of thy tender love towards mankind, hast sent thy Son our Saviour Jqsus Christ, to take upon him our flesh, and to suffer death upon the cross, that all mankind should fol- low the example of his ofreat humility ; mer- cifully grant that we may both follow the saith the apostle, " Christ is entered into the holy place not made with hand?, that is, into heaven it- self, there to appear in the presence of God for us." (Heb. ix. 24.) And therefore, lastly, to obtain the benefit of Christ's mediation, let us learn to fulfil the condi- tions of the new covenant, of which he is Media- tor ; that is, let us repent and believe the Gospel, without which all, that he hath done or said for us, will be of no avail : for God cannot be at peace with us, till we lay down our arms, and submit to him. If we regard iniquity in our hearts, he will not hear our prayers ; neither will any intercession prevail, while we retain our sin. Let us then do our part, by repenting and turning from our evil ways ; and then God will not be wanting on his part to give us grace here, and glory hereafter. Dr. Hole. (80.) Amongst the useful meditations suggested by the Gospel of the day, none appear more wor- thy of notice than the following: 1. From Abraham's "seeing Christ's day, and rejoicing" at it at so great a distance; we may learn to double our joy, and to rejoice much more at a nearer view of him. He saw him only ' through a glass darkly, but we face to face ;" he beheld him only in the promise, but we in the per- formance ; his face was veiled with types and shadows under the Law, which gave a very im- perfect and obscure representation of him, but this veil is now taken off under the Gospel, and we be- hold him with open face ; for he became flesh and dwelt among us, and the glory of his divinity shone through the mantle of his humanity. 2. From Christ's affirming himself to be before Abraham, let us learn to acknowledge and adore his divinity, who had a being before all time, and gave a being to all things in it. Dr. Hole. example of his patience, and also be made partakers of his resurrection, through the same Jesus Christ our Lord. Amen. The Epistle. Phil. ii. ,5. LET this mind be in you, which was aiso in Christ Jesus ; who_being in the form of God, thought it not robbery to be equal with God ; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men : and being found in fashion as a man, he humbled iiimseif, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given iiim a name whicli is above every name ; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth ; and that every tongue should confess that Jesus (81.) This week, immediately preceding the feast of Easter, is more especially designed to fit us for that great solemnity ; and, to that end. is to be spent in more than ordinary piety and devotion. It was anciently called, sometimes the Great Week, sometimes the Holy Week, because it hath a lar- ger service than any other week ; every day having a second service appointed for it, in Avhich are re- hearsed at large the sufferings of Christ, as they are described by the four evangelists; that by hearing and reading the history of his passion, we may be better prepared for the mystery of his re- surrection ; that, by his rising from the dead, we may be qnickened to newness of life. This day, which begins this holy week, is called by the name of Palm-Sunday, being the day on which our Sa- viour entered Jerusalem, Avith great joy ; some spreading their garments, others cutting down branches of palm, carrying them in their hands, and strewing them in the way, which hath been remembered with great solemnity. Dr. Hole. In the missals this Sunday is called Palm-Sun- day ; and in many parts of England it still retains its ancient name. On this day, till the era of the Reformation, the people in solemn procession car- ried in their hands palms, or branches of some other tree, in commemoration of Christ's triumphal entry into Jerusalem five days before his death. The palms were then placed on the altar by the clerks, before the time of the celebration of the eucharist : and numerous benedictory Collects were pronounced over them by the priest. Shepherd. The Collect for the day puts us in mind of the tender love of God towards mankind, in sending his Son, not only to take upon him our flesh, but to suffer in it the death of the cross for our sins ; to the intent, " that all mankind should follow the example of his great humiUty ;" and thence teaches 198 THE SUNDAY NEXT BEFORE EASTER. Christ is Lord, to the glory of God the Fa- ther. (82.) The Gospel. St. Matt, xxvii. ]. WHEN the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death. And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. Then Judas, who had betrayed him, when he saw that he was con- demned, repented himself, and brought again the thirty pieces of silver to the cliief priests and elders, saying, 1 have sinned, in that I have betrayed the innocent blood. And they said, What is that to us ? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged Inmself. Andtlie chief priests took the silver pieces, and said. It is not lawful for to put them into the treasury, because it is the price of blood. And they took coun- sel, and bought with them the potter's field, to bury strano^ers in. Wherefore that field was called. The field of blood, unto this day. (Then was fulfilled that which was spoken by Jeremy the prophet, saying. And they us to pray, 'I that we may both follow the example of his patience, and also be made partakers of his resurrection." The Epistle for the day presents us to this pur- pose with the highest and best pattern for our imi- tation, even the Son of God, who hath done and suffered all these great things for us. This Gospel, with the rest that follow on each day of this holy week, gives us an ample account of the death and passion of our blessed Saviour, together with the many circumstances that went before, and came after it. Dr. Hole. (S2.) The good effects, which our Church pro- poses to herself from this portion of Scripture, we plainly learn, from the Collect for the day, to be hu- mility and patience. The former is to be express- ed by thinking no good office beneath us, whereby we may contribute to the relief of our brethren in their sufferings; the latter, by contentedness and constancy of mind, in submitting to our own. la order to excite and establish these good disposi- tions in us, the Son of God and Saviour of the Avorld, is here set forth as our pattern. His love and condescension, for our example ; that we, so far as the difference of circumstances will allow, may not grudge to do, as he has done before us. His exaltation and reward is also mentioned for our encouragement ; that we may depend upon the like being done to us m proportion, which hath been done to him, by way of recompense for such kind humiliation. took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value, and gave them for the potter's field, as the Lord appointed me.) And Jesus stood before the governor ; and the governor asked him, saying, Art thou the king of the Jews? And Jesus said unto hin:i. Thou sayest. And when he was accused of the chief priests and elders, he an- swered nothing. Then saith Pilate unto him, Hearest thou not how many things they witness against thee? And he answer- ed him never a word, insomuch that the governor marvelled greatly. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, call- ed Barabbas. Therefore, when they were gathered together, Pilate said unto them. Whom will ye that I release unto you ? Ba- rabbas, or Jesus which is called Christ ? For he knew tliat for envy they had delivered him. When he was set down on the judg- ment-seat, his wife sent unto him, saying. Have thou nothing to do with that just man ; for I have suffered many things this day Great indeed is at once the necessity, and the encouragement we all have, to imitate the virtues, for which our Lord was so conspicuous : the ne- cessity, because nothing less than a likeness to his excellencies can advance us to a likeness ol that bliss, which rewarded them: the encouragement, be- cause he is entered into heaven, not for himself, but us ; the pledge of our immortality and glory, by our nature being already immortalized and glorified. Let us not then think any thing too much to do, or endure, for our duty, and the good of our souls ; since where the " sufferings of Christ abound, his consolations will much more abound." Let us read, and hear, and meditate on, the Scrip- tures commended to our thoughts this week, with minds disposed to form themselves upon the mo- del here before us. Let us carefully observe the interest we have in them ; and rest perfectly satis- fied, that, by virtue of that union, which he in great humility hath been pleased to make, the sufferings and the rewards of Christ's human nature so far belong to us, and all mankind ; that all, " who fol- low the example of his patience, shall" undoubted- ly "be partakers of his resurrection." Which he, of his infinite mercy, grant, "who was dead and is alive again, and liveth for evermore, and hath the keys of death and hell." Rev. i. 18. To whom with the Father, and the Holy Spirit, three persons and one God, be all honour and glory, power, praise and dominion, world without end. Amen. Dean Stanhope. THE SUNDAY NEXT BEFORE EASTER. 199 ^ in a dream because of him. Bat the chief priests and elders persuaded tiie mullrtude that they should ask Barabbas, and destroy Jesus. The o^overnor answered and said unto them, Whether of the twain will ye that 1 release unto yon ? They said, Barab- bas. Pilate saith unto them, What shall I do then with Jesus, which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, say- i,ug, Let him be crucified. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person : see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them : and when he had scourged Jesus, he delivered him to be cru- cified. Then the soldiers of the governor took Jesus into the common-hall, and gather- ed unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand ; and they bow- ed the knee before him, and mocked him, say- ing, Hail, King of the Jews ! And they spit upon him, and took the reed, and smote him on the head. And after that they had mocked him, they took the robe oiF from him, and put his own raiment on him, and led him away to crucify him. And as they came out, they found amfin of Cyrene, Si- mon by name ; him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull, they gave him vinegar to drink mingled with gall ; and when he had tasted thereof he would not drink. And they crucified him, and parted his garments, casting lots : that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my (83.) Amongst the various lessons to be drawn from this day's Gospel, a very important one re- gards the account given of Judas. From this we may learn, 1. To consider the mighty danger and dismal consequences of known and wilful sins, before it be too late to prevent or remedy them. The example of Judas may be serviceable in teaching us, that no ■consideration can be sufficient for the commission of a deliberate sin. And we may profit greatly by those fruitless pangs of remorse, which God reject- vesture did they cast lots. And sitting- down, they watched him there ; and set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with him, one on the riglit hand, and another on the left. And they that passed by revil- ed him, wagging their heads, and saying-, Thou that destroyest the temple, and bnild- estit m three days, save thyself: if thou be the Son of God, come down from the cross. Likewise also the chief priests, mocking him, with the scribes and elders, said. He saved others, himself he cannot save : if he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God ; let him deliver him now, if he will have him : for he said, I am the Son of God. The thieves also which were crucified with him, cast the same in his teeth. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour, Jesus cried with a loud voice, sayitig, Eli, Eli, lama sahachthani ') that is to say, My God, my God, why hast thou forsaken me '/ Some of them that stood there, when thay heard that, said. This man calleth for Elias. And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said. Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost. And behold, the vail of the temple was rent in twain, from the top to the bottom ; and the earth did quake, and the rocks rent ; and the graves were open- ed ; and many bodies of saints which slept, arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the Cen- turion, and they that were with him watch- ing Jesus, saw the earthquake, and those things that were done, they feared greatly, ,-k saying. Truly this was the Son of God. (83.) /^ / ed, when he had been first rejected by the wilful obstinacy of Judas ; if we will let the contemplation of them work in us a dread of that justice and in- dignation, which will not always be intreated, if we out stand the season of grace. 2. This instance should be a discouragement, as against all temptations and deliberate offences in -^ general, so more especially against covetousness. It is not for nothing that our Lord hath given us that very solemn warning, " Take heed and be- ware of covetousness." Luke xii. 15. He knows 200 MONDAY BEFORE EASTER. ^ont(ii2 tjcforr Sastcr. (84.) For the Epistle. Isa. Ixiii. 1. WHO is this that cometh from Edom, with dyed garments from Bozrah 7 this that is o;lorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. Wherefore art thou red in thine apparel, and thy gar- ments like him tliat treadeth in the wine-fat? I have trodden the wine-press alone, and of the people there was none wMth me : ior I will tread them in mine anger, and trample them in my I'ury, and their blood shall he sprinkled upon my garments, and 1 will stain all my raiment. For the day of vengeance ii! in mine heart, and the year of my redeemed is come. And I looked, and there was none to help ; and I wondered that there was none to uphold : therefore mine own arm brought salvation unto me ; and my fury it ui)he]d me. And I will tread down the people in how apt this vice i§ above all others, to get with- in us ; and how powerful to overthroAV all regard for God and religion. And certainly it ought to add no small v/eight to this and other testimonies in Scripture, that the most detestable villainy, which Avas ever thought of under the sun, was owing to the force of this temptation : that the only instance of a despairing sinner, left upon record in the New Testament, is that of a treacherous and greedy Judas. 3. The example of Judas instructs us, what false measures those men go upon, who measure the truth and efficacy of their repentance by the inward agonies and sufferings of their own minds. As if Grod could never bring a sinner to heaven any other way, than by leading him through the regions of helL It is true, indeed, no man repents truly without a very serious and afflicting concern for having offended. But, then, this must be an active and fruitful sorrow, such as produces a just dis- pleasure against ourselves, an irreconcilable hatred of sin, vigorous resolutions, and a watchful care to avoid it for the future. And it is not a slight and superficial sorrow that will suffice for these purposes. But, be the degree of smart more or less, whatsoever worketh repentance (that is, effectually changes our spirit and behaviour) is, without doubt a "godly sorrow," and great and painful enough. Let no man, therefore, distract himself with vain and fantastical notions in this matter ; but let us every one now so lament our past offences as to forsake and amend them. And " blessed are all they who" thus "mourn; for they shall" not fail to " be comforted." Dean Stanhope. (84.) The portion of Scripture appointed for the mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. I will mention the loving-kind- nesses of the Lord, and the praises of the Lord, according to all that the Lord *liath be- stowed on us, and the great goodness to- wards the house of Israel, whicli he hath be- stowed on them, according to his mercies, and according to the multitude of his Inving- kindnesses. For he said, Surely they are my people, children that will not lie : So he v/as their Saviour. In all their afiiiction he was afliicted, and the angel of his presence saved them : in his love and in his pity he redeemed them, and he bare them and car- ried them all the days of old. But they re- belled and vexed his Holy Spirit : therefore he was turned to be their enemy, and he fought against thetn. Then he remember- ed the days of old, Moses and his people, saying, Where is he that brought them up out of the sea, with the shepherd of his Epistle of this day consists of three parts: 1. The prophet describes a victorious deliverer returning from the slaughter of his own and God's enemies. 2. He breaks out into praise for all the wonderful mercies bestowed on his Church and people. 3. In the name of that people he earnestly applies to God in devout prayer. In the first of these parts, which seems chiefly to call for our meditation, the prophet introduces some person wondering at a surprising object which then presented itself The matter of this wonder is a Conqueror returning bloody from battle : of whom the following account is given by way of dialogue, and in answer to the questions. Who he is ? and. Why so habited 1 That a mighty victory had been obtained, at the expense of much blood and slaughter, by the powerful, but single, arm of this mighty warrior : that, by this victory, a total rout was given to his adversaries at a time, when, if he had not engaged, no other Avas dis- posed, no other able, to have quelled the outrage and havoc they were making : and that the stained garments he then wore demonstrated the sharp- ness of the engagement; as his mien and manner of approach, denoted the invincible greatness of his strength. By this description, there cannot, I conceive, be any reasonable doubt whether we be not now invit- ed to contemplate the hardships, and the success, of that combat with the enemies of our souls, by which Christ brought salvation to mankind. For such was his conquest of sin, and death ; when he wrest- ed the prey out of the hands of Satan, and, as the apostle expresses it. " spoiled principalities and powers, triumphing over them in his cross." Dean Stanhope. MONDAY BEFORE EASTER. 201 flock? Where is he that put his Holy Spirit within him ? that led them by the ri2:iU hand of Moses, with his o-lorious arm dividino: the water before them, to make himself an ever- lasting name ? That led them through the deep as an horse in the wilderness, that they should not stumble ? As a beast goeth down into the valley, the Spirit of the Lord caus- ed him to rest : so didst thou lead thy people, to make thyself a glorious name. Look down from heaven, and behold from the liab- itation of thy holiness, and of thy glory : where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? Doubt- less thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not : thou, O Lord, art our Father, our Redeemer; thy name is from everlasting. O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy (85.) The proper use to be made of this portion of holy Scripture is to be encouraged thereby, to give with all humility and thankfulness to our great Redeemer the whole glory of this noble achieve- ment : acknowledging all our happiness, and ail our hopes, to be the effect, not of our own, not of any other's, but entirely due to his invaluable merits. Let us, like the prophet here, when publishing his kindness, and reflecting, as at this time particularly ' we are bound to do, how dear it hath cost him ; not forget at the same time, to lament those sins of ours, which added to his account. For, if Isaiah found it reasonable, in terms so affectionate, to magnify his people's deliverance out of Egypt, and settle- ment in the promised land, how insensible, how unworthy are they, who read and hear the release from a heavier tyranny, the destruction of a spirit- ual Pharaoh, the passage into the true and heavenly Canaan opened, at the expense of our Leader's own life, without impressions, as grateful as human hearts can admit 1 If the prophet confess, that af- ter all those extraordinary appearances of Almighty God in their behalf, his people's disingenuous be- haviour turned him to be their enemy ; how great- ly ought we to fear, how carefully to avoid, any un- worthy returns, to one who hath loved us so ten- derly, which may justly ahenate his affection from us, and be at once our eternal ruin and reproach 7 If he again thought the former favours of God, and the remembrance of his covenant, proper induce- ments to incline his mercy ; with what confidence may we be allowed to approach him, in the anguish of our souls, in distresses and temptations, when we plead his Son's name and merits for acceptance, and depend upon the goodness, which hath not only done, but endured, so much for cur sakes, for 26 fear? Return, for thy servants' sake, the tribes of thine inheritance. The people of thy Jioliness have possessed it but a little while : our adversaries have trodden down thy sanctuary. We are thine : thou never barest rule over them ; they were not called by thy name. (85.) /^ The Gospel St. Mark xiv. 1. AFTER two days was the feast of the Passover, and of unleavened bread : and the chief priests and the scribes sought how they might take him by craft, and "put him to death. But they said. Not on the feast- day, lest there be an uproar of the people. And being in Bethany, in the house of Si- mon the leper, as he sat at meat, there came a woman having an alabaster box of oint- ment of spikenard, very precious; and she brake the box, and poured it on his head. And there were some that had indicrnation all proper succours and comfbrts ? It is true, our difficulties are many, our enemies mighty, our- selves impotent to the last degree. But let it be remembered, for our support, that more are they that are with us, than all that are or can be against us : that the heat of thb action is over, and we march against a force aheady discomfitted. He that is '"mighty to save," he that hath " trodden the Avine-press of his Father's wrath alone," hath " broken them in his anger," and " trampled them in his fury." (Rev. xix. 15.) And all the repre- sentations of his bitter sufferings, which we are now especially conversant with, are not only so many intimations, how much this conquest stood him in ; but certain evidences withal, that the bloody field is won. And all the prayers and tears, the fastings and mournings, that now humble our souls, and exercise our bodies, are not the proper and efficient causes of this conquest, but the instru- ments of applying and securing it to us. They are acts of repentance and obedience, which hope to be accepted in " the Beloved ;" not in any virtue of their own, abstracted from him: decent expressions of gratitude and love, to a Saviour, so liberal of himself for our salvation. Thus we may die after his example, die to the sins which pierced his soul to death ; and rising again to our righteousness, conquer, as he hath done ; conquer our vicious ap- petites effectually, and trample down every unruly passion. So shall we be qualified to attend, to bear a part in, his triumphs ; and, in the midst of our religious sympathies, when melting away in sor- row for his agonies and death, have a right to sustain our spirits, with the piospect of a part in the glories of his resurrection. Dean Stanhope. 202 ]\IONDAY BEFORE EASTER. within themselves, and said, Why was this waste of ointment made ? for it miijht have been sold for more than three hundred pence, and have been given to tlie poor. And they murmured against her. And Jesus £aid, Let her alone : why trouble ye her ? She hath wrouo^ht a ofood woric on me : for ye have the poor with you always, and whensoever ye will, ye may do them good ; but me ye have not always. She hath done what she could; she is come aforehand to anoint my body to the burying. Verily 1 say unto you, Wheresoever this s:ospel shall be preached throughout the whole world, this also that she hath done shall be spoken of, for a memorial of her. And Judas Isca- riot, one of the twelve, went unto the chief priests, to betray him unto them. And when they heard it they were glad, and promised to give him money. And he sought how he might conveniently betray him. And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare, that thou mayest eat the pass- over? And he sendeth forth two of his dis- ciples, and saith unto them, Go ye into the city ; and there shall meet you a man bear- ing a pitcher of water ; follow him. And wheresoever he shall go in, say ye to the good man of the house. The Master saith, Where is the guest-chamber, where I shall eat the passover with my disciples? And he will show you a large upper room furnish- ed and prepared : there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them : and they made ready the passover. And in the evening he cometh with the twelve. And as they sat, and did eat, Jesus said. Verily I say unto you, one of you which eateth with me shall betray me. And they began to be sorrowful, and to say unto him one by one. Is it I ? And another said. Is it I ? And he answered and said unto them, It is one of the twelve, that dippeth with me in the dish. The Son of man indeed goeth, as it is written of him : but wo to that man by whom the Son of man is betrayed ! good were it for that man if he had never been born. And as they did eat, Jesus took bread, and blessed, and brake it, and gave it to them, and said, Take, eat : this is my body. And he took the cup, and when he had giv- en thanks, he gave it to them : and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine until that day that I drink it new in the kingdom of God. x\nd when they had sung an hymn, they went out into the mount of Olives. And Jesus saith unto them, All ye shall be offended because of me this night : for it is written, I will smite the shepherd, and the sheep shall be scattered. But after that I am risen, I will go before you into Galilee. But Peter said unto him. Although all shall he offended, yet- will not I. And x Jesus saith unto him, Verily I say unto thee, that this day, even in this nis^ht, before the cock crow twice, thou shalt deny me thrice. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. And they came to a place wiiich was named Gethsemane : and he saith to his disciples, Sit ye here while I shall pray. And he taketh with him Peter, and James, and John, and began to be sore aniazed, and to be very heavy ; and saith unto them, My soul is ex- ceedmg sorrowful unto death : tarry ye here and watch. And he went forward a little, and fell on the ground, and prayed, that if it were possible, the hour might pass from him. And he said, Abba, Father, all things are possible unto thee : take away this cup from me : nevertheless, not what I will, but what thou wilt. And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou ? couldest not thou watch one hour ? Watch ye, and pray, lest ye enter in- to temptation ; the spirit truly is ready, but the flesh is weak. And again he went away, and prayed, and spake the same words. And when he returned, he found them asleep again, (for their eyes were heavy ;) neither wist they what to answer him. And he cometh the third time, and saith unto them, Sleep on now, and take your rest : it is enough, the hour is come ; behold, the Son of man is betrayed into the hands of sinners. Rise up, let us go ; lo, y he that betrayeth me is at hand. And im- mediately, while he yet spake, cometh Ju- das, one of the twelve, and with him a great multitude, with swords and staves, fron) the chief priests, and the scribes, and the elders. And he that betrayed him had given them a token, saying. Whomsoever I shall kiss, that same is he ; take him and lead him away safely. And as soon as he was come, he goeth straightway to him, and saith, Master, Master ; and kissed him. And they laid their hands on him, and took him. And one of them that stood by drew a sword, stnd MONDAY BEFORE EASTER. 203 smote a servant of the high priest, and cut off his ear. And Jesus answered and said unto them, Are ye come out as against a thief, with swords and with staves, to take me ? I was daily with you in the temple, teaching, and ye took me not ; but the Scrip- tures must be fulfilled. And they all for- soolc him, and fled. And there followed him a certain young man, having a linen cloth cast about his naked body ; and the young men laid hold on him. And he left the linen cloth, and fled from them naked. And they led Jesus away to the high priest : and with him were assembled all the chief priests, and the elders, and the scribes. And Peter fol- lowed him afar ofl", even into the palace of the high priest : and he sat with the ser- vants, and warmed himself at the fire. And the chief priests, and all the council, sought for witness against Jesus to put him to death ; and found none. (For many bare false wit- ness against him, but their witness agreed r.ot too-ether.) And there arose certain, and bare false witness against him, saying. We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. But neither so did their witness agree together. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee 1 But he held his peace, and answered nothing. Again the high priest asked him, and said unto (86.) The infirmity of St. Peter, recorded in this day's Gospel, may be made the subject of much profitable reflection. 1. This example may effectually convince us, how frail even the best are, how little masters of their own passions, how unfit to undertake for themselves, even when their desires of doing well are most fervent, and their resolutions most sincere. In short, how vain all confidences in our own strength and virtue must needs be, Avhich, by tempt- ing us to imagine we are something, provoke God to withdraw that grace, (the necessity whereof we do not then sufficiently apprehend) and so by woful experience make us feel, that in truth we are nothing. 2. This fall of St. Peter, however, as it ought to be applied for a necessary mortification of our vani- ty ; so may it likewise serve us, for a support un- der our frailties and temptations. But then this is a comfort, which can be regularly administered to none, except to them who are careful to be like him in that repentance, whereof we have also an ac- count in the Scripture now under consideration : him, Art thou the Christ, the Son of the Blessed ? And .Jesus said, 1 am : and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, and saith, What need we any further witnesses ? ye have heard the blasphemy : what think ye ? And they all condemned him to be guilty of death. And some began to spit on him, and to cover his face, and to buffet him, and to say unto him. Prophesy. And the servants did strike him with the palms of their hands. And as Peter was beneath in the palace, there com- eth one of the maids of the high priest ; and when she saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. But he de- nied, saying, I know not, neither understand I what thou sayest. And he went out into the porch- ; and the cock crew. And a maid saw him again, and began to say to them that stood by. This is one of them. And he denied it again. And a little after, they that stood by said again to Peter, Sure- ly thou art one of them ; for thou art a Gali- lean, and thy speech agreeth thereto. But he began to curse and to swear, saying, I know not this man of whom ye speak. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him. Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon he wept. (86.) for, as his fault was sudden and surprising, so was his recovery speedy and effectual. Long it was not, before he was awakened into recollection, by a pitying look of his injured Master, and the crow- ing of the cock. Immediately upon the reflection he forsook the guilty scene of his foul offence, sought a convenient place for retired thoughts, melted away in tears for the honor of his crime, and from henceforward became again the same faithful, affec- tionate, undaunted St. Peter, he had been before. The book of Acts informs us at large, what noble reparation he afterwards made, for this breach ol faith : how vigorous and bold he was in preaching, how forward and even joyful in suffering for, the Gospel of his once denied Lord. And the same Jesus, who foretold by what means he should of- fend, did shortly after let him understand, by " what death he should glorify God." John xxi. 19. Now all these are testimonies of greater value, be- cause they were the long and constant practice of a settled faith, the course of many years, the habit and the sense of the man : whereas his crime, though exceeding great, was however of short con- 204 TUESDAY i^SFORE EASTER. STucstraB before Easter, (sr.j For the Epistle. Isaiah 1. 5. THE Lord God hath opened mine ear, and 1 was not rebellious, neitlier turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair : I hid not my face from shame and spilling. For the Lord God will help me, therefore shall I not be confounded ; there- fore have I set my face like a flint, and 1 know that 1 shall not be ashamed. He is near, that justifieth me ; who will contend witli me ? let us stand together ; who is mine tinuance ; the effect of fear and infirmity in great measure ; and not so much the act of the man, as the violence of passions and temptations, whicli had then almost unmanned him. The same methods must we be sure to follow, when it shall please God to suffer any grievous temptation to overtake us. We must, upon the first sense of our fault, burst through, and break our snare ; afflict our soals with a sorrow, that may carry some proportion to the sad occasion of it ; not tarry a moment in the way of temptation ; never look back upon our misdemeanors, without a just abhorrence ; and, above all, use our utmost diligence to bring honoipr to virtue and religion, by our future practice. It is true, indeed, we cannot do all, or any part of this, without the assistance of divine grace. It is that alone can, "strengthen them that stand," it is that alone must "raise up them that fall." But the same Jesus, who " turned and looked upon Peter," (Luke xxii. 61,) and brought him back to himself, will not leave us to perish in our folly ; but will find out some happy, some awakening dispensationj And provided we be as careful as Peter was, to observe, to strike in with, to improve it, will convert even our tempta- tions and past sins, to his glory, and our own profit. The same powerful intercessor prays for every sin- cere, though feeble servant, that " his faith fail not." But they, that are sincere, should remember they are feeble too ; and not, with this apostle, sleep in the hour of danger ; but watch and pray : watch constantly, pray fervently, that they enter not into " temptation." As knowing by this ex- ample, and feeling by their own experience, that the " willingness of the spirit" is not preservative sufficient against the "weakness of the flesh." Dean Stanhope. (87.) This portion of Scripture contains so exact a description of the barbarous indignities our bless- ed Saviour suffered, and of his meek deportment under them, as looks more like an historical narra- tion of facts already past, than a prediction of adversary? let him come near to me. Be- hold, the Lord God will help me ; who ia he that shall condemn me ? Lo, they all shall wax old as a garment : the moth shall eat them up. Who is among you that fear- eth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no lio^ht? let him trust in the name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, that compass your- selves about with sparks ; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye liave of mine hand, -. ye shall lie down in sorrow. (88.) {J events then several hundred years. to come. Had Isaiah been present at the high-priest's palace and the judgment-hall, what fuller representation could he, what indeed do the evangelists themselves, give, more punctual, that that, which the Holy Ghost hath here inspired him with? They, who a attend to the connexion of this, with the chapter (]">-■ next before, will see reason sufficient to conclude, that the prophet, in both, personates the Messiah. And they who compare the account here, with that of our Lord's passion in the New Testament, must be utterly blind, or extremely perverse, if they can "any longer suffer themselves to doubt, whether Je- sus of Nazareth were that Messiah. This prophecy therefore is very well jomed with the Gospel of the day, as partly introductory, and partly parallel, to it. The affronts and injuries committed upon our blessed Saviour, at the palace of the high priest, make the subject of this Epistle ; which leads him, as it were, from the garden, through all the painful steps of rudeness and violence, insult, and scorn, and reproach, till it sets him at Pilate's bar : there the Gospel takes him up, and carries him on to cru- cifixion and death. So, that both together proceed in a regular method, and make one continued rela- tion. Dean Stanhope. (S8.) This passage may very properly lead us to consider likewise how expedient it was, that the / Saviour who came to expiate the sins of mankind, y should not only die as a sacrifice, but should also ' preface that death with ail the most aggravating circumstances of shame, and scorn, and detestation. This was done, no doubt, 1. to expose the heinous- ness of sin : to prove how just an object it is of the wrath of God, how vilely it degrades the commit- ters of it, and that no disgrace or punishment can be too great for such ; all which we see exemplified in him, who only stood in the place of sinners, and yet was loaded with all the sufferings and indignities capable of being undergone by a person perfectly in- nocent, and by the human united to the divine nature. So was it expedient too for manifesting the ten* TUESDAY BEFORE EASTER. 205 The Gospel St. Mark xv. 1. AND straightway in the morning, the chief priests held a consultation with the elders and scribes, and the whole coun- cil, and bound Jesus, and carried him away, and delivered him to Pilate. And Pilate asked him, Art thou the king of the Jews ? And he, answering, said unto him. Thou sayest it. And the chief priests accused him of many things : but he answered no- thing. And Pilate asked him again, saying, Answerest thou nothing / behold how many things they witness against thee. But Jesus '■>> yet answered nothing: so that Pilate mar- / veiled. Now at that feast he released unto ' them one prisoner, whomsoever they desir- / ed. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. And the mul- titude, crying aloud, began to desire him to do as he had ever done unto them. But Pi- late answered them, saying. Will ye that I release unto you the King of the Jews ? (For he knew that the chief priests had de- livered him for envy.) But the chief priests moved the people, that he should rather re- lease Barabbas unto them. And Pilate an- swered, and said again unto them. What will ye then that I shall do unto him whom ye call the King of the Jews ? And they cried out again, Crucify him. Then Pilate said unto them, Why, what evil hath he done ? And they cried out the more exceedingly, Crucify him. And so Pilate willing to con- tent the people, released Barabbas unto them ; and delivered Jesus, when he had scourged him, to be crucified. And the soldiers led him away into the hall, called Prsetorium ; and they called together the whole band. And they clothed him with purple, and platted a crown of thorns, and put it about his head, and began to salute him. Hail, King of the Jews. And they smote him on the head with a reed, and did spit upon him, and bowing their knees wor- p shipped him. And when they had mocked derness of his love, the incomparable greatness of his humility and condescension, and his boundless generosity and zeal for accomplishing the noble design he came about ; a zeal which did not dis- dain even the most difficult terms of working out the salvation of souls. / So was it once more for instructing us, in the na- f _ ture of the iike reproaches and sufferings : for this example teaches us, that we are not to measure him they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And they compel one Smion, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Ru- fus^ to bear his cross. And they brmg him unto the place Golgotha, which is, being interpreted. The place of a skull. And they gave him to drink wine mingled with myrrh ; but he received it not. And when they had crucified him, they parted his gar- ments, casting lots upon them, what every man should take. And it was the tliird hour, and they crucified him. And the su- perscription of his accusation was written over, THE KING OF THE JEWS. And with him they crucify two thieves ; the one on his right hand, and the other on his left. And the Scripture was fulfilled, which saith, And he was numbered with the transgres- sors. And they that passed by railed on him, wagging their heads, and saying. Ah, thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross. Likewise also the chief priests mocking, said among themselves, with the scribes, He saved others, himself he cannot save. Let Christ the King of Is- rael descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. And when the sixth hour was come, there was dark- ness over the whole land, until the ninth hoar. And at the ninth hour, Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani 1 which is, being interpreted, My God, my God, why hast thou forsaken me ? And some of them that stood by, when they heard it, said. Behold, he calleth Elias. And one ran and filled a sponge full of vine- gar, and put it on a reed, and gave him to drink, saying. Let alone ; let us see whether Elias will come to take him down. And Jesus cried with a loud voice, and gave up the ghost. And the vail of the temple was rent in twain, from the top to the bottom. And when the Centurion, which stood over against him, saw that he so cried out, and men's virtue, or the state of their souls, with regard to the favour of God and another world, by such marks as these, since the Son of his love endured them, without forfeiting the one, or straining the other. And so it was, lastly, for setting us an example of meekness, and patience, and forgiveness of the wicked instruments of such inhuman treatment, if at any time it shall be permiued to befal us. Dean Stanhope. 206 WEDNESDAY BEFORE EASTER. gave up the ffhost, he said, Truly this man was the Son of God. (89.) ^ The Epistle. Heb. ix. 16. WHERE a testament is, there must also of necessity be the death of the testator : for a testament is of force after men are dead ; otherwise it is of no strength at all, whilst the testator liveth. AVhereupon, neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people, according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying. This is the blood of the testament which God hath enjoined unto you. More- (89.) A particular worthy to be insisted on, as arising out of this history of the suflferings of our Redeemer, is the disappointment and guilt of our great Master's murderers and persecutors : and, in proportion, of all who depend upon human forces and subtlety, for compassing of wicked designs. And here, who can sufficiently admire the wisdom of Almighty God, who thus ordered the great work of man's redemption, in despite of all the malice and subtlety of the devil, and his wicked instru- ments, to the contrary 1 the envy and spite of the chief priests and pharisees, the easiness and fury of the common people, the rage and insolence of the soldiers, the profligate consciences of false wit- nesses, the treachery and avarice of one of Christ's own disciples, the timorousness of a corrupt and time-serving judge, the barbarity of those who de- rided, and scourged, and crucified him, and insulted over his dying agonies and pains ; all these were made use of by the enemy of mankind, to destroy Jesus, and to overthrow his kingdom, and to root out his name, and aU honour for it, from among men; and yet see how vain all these attempts were in the event. They were overruled by Providence, so as to bring about those very purposes, which the actors, and the evil spirit who set those engines at work, laboured to defeat. They, every one, con- spired to render the matter more glorious, more uni- form, more exactly conformable to the original scheme and design marked out for it; and each contributed to finish that work which some of them knew not of, which others opposed, which none of them in the least intended. This was the only way they could think of, for ruining the reputation of Jesus, and blotting out the remembrance of his miracles and his doctrine ; and yet, in reality, it was the only way by which the Gospel could be established, beyond all contradiction, and to all fu- over, he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law pureed with blood ; and without shed- dins: of blood is no remission. It was there- fore necessary that the patterns of things in the heavens should be j)urified with these ; but the heavenly things themselves with bet- ter sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true ; but into heaven itself, now to appear in the presence of God for us ; nor 3^et that he should offer himself often, as the high priest entereth into the holy place every year with blood of others: (for then must he often have suffered since the foundation of the world) but now once, in the end of the world, hath he appeared to put away sin by the sa- ture ages ; for, had not these men been so exceed- ingly, so perversely, barbarous and wicked, this holy teacher, this innocent liver, this general benefactor to wretches in distress, could never have been taken off by so ignominious a death. Had he not been put to such a death, he could not have suflfer- ed the shame and torment, which the divine Jus- tice required, as a satisfaction for the sins of men : had not the proceedings against him been injurious and unreasonable, that death had not the merit of a sacrifice, and expiation for the guilty, whose per- sons he bore : had not the innocent Je^us thus died, the "prince of this world" had not been '•judged;" but that was the devil's condemnation in the present case, that he " had nothing" in the Person, against whom he exercised such cruelty. In a word, had he not died, he had not conquered ^ death, nor led captivity captive. For St. Paui tells us expressly, that the Son of God was made like unto us, and took a mortal nature upon hira, " that by death he might destroy him that had the power of death, even the devil," and release them, who, through "fear of death, were all their life long subject to bondage." (Heb. ii. 14, 15.) Blessed be that wisdom, which thus made sin instrumental to destroy sin ; which, of the blood shed by wicked hands, opened a fountain to wash away unclean- ness ; and appointed the holy Jesus, treated as a vile malefactor, for a Prince and Saviour, nay, for the only, the efficacious Author of eternal salvation, to all that sincerely believe and obey him ! Bless- ed, lastly, be that truth, which thus preserved an ex- act harmony between the Law and the Gospel, the prophecies and their respective accomplishments : which crowned the shadows of the Levitical dis- pensation vdih. their proper substance ; which pro- vided " a Lamb which did" indeed " take away the sins of the world ;" and, to conclude, which suffer- WEDNESDAY BEFORE EASTER. 20T crifice of himself. And as it is appointed unto men once to die, but after this the judgment : so Christ was once offered to bear the sins of many: and unto them that look for him shall he appear the second time, without sin, unto salvation. (90.) The Gospel. St. Luke xxii. 1. NOW the feast of unleavened bread drew nigh, which is called the Passover. And the chief priests and scribes souglit how ihey might kill him; for they feared the [)eople. Then entered Satan into Judas, surnamed Iscariot, beino- of the number of the twelve. And he went his way, and communed with the chief priests and cap- ed no one circumstance to be wanting in his death, that could be necessary to make good the promises, or satisfy the justice, or convince men of the love and goodness, of God ! Dean Stanhope, (90.) The evangelical sacrifice, by which Jesus Christ made "by his one oblation of himself once offered, a full, perfect, and sufficient oblation and satisfaction for the sins of the whole world," is here contrasted with the inefficient sacrifices offer- ed '-year by year" under the law, which could not make the comers thereunto perfect. Heb. x. 1. The Levitical observances, which were done away by the coming of Messiah, and which were fulfilled by his death upon the cross, were renewed every year, as well to shew their inability to take away sin, (for if they had possessed the power of com- plete atonement, they " would" as the same Apos- tle argues in the next chapter, " have ceased to be offered ;" Heb. x. 2 ;) as to remind the people con- tinually of the necessity and the approach of the perfect offering which, " at the end of the world," that is, at the completion of the Mosaic dispensa- tion, was to be made " once," as being the greatest fulfilment of the Almighty's designs of mercy to liis creatures, and the unspeakably dignified and valuable expiation which he would accept for the transgression of mankind. And from the conse- quence of this one atonement, namely, that there remaineth, therefore, " no more offering for sin," (Heb. x. 18.) is argued in the concluding words of this passage the nature of Christ's second advent, and the blessings derived to us from his death : for " as it is appointed unto men once to die, and after that the judgment" will take place, which is to de- cide their condition throughout eternity ; so " Christ" having been " once offered to bear the sins of many," shall, at his second coming, appear without sin, that is, not for the purpose of making any more atone- ment for sin, " unto salvation ;" to reward with eternal life " them that look for him" who believe iu his name, trusting in the merits of his " cross tains how he might betray him unto them. And they were glad, and covenanted to give him money. And lie promised, and sought opportunity lo betray him unto them in the absence of the multitude. Then came the day of unleavened bread, when the passover must be killed. And he sent Peter and John, saying, Go, and prepare us the pass- over, that we may eat. And they said un to him, Where wilt thou that we prepare? And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water ; fol- low him into the house where he entereth in. And ye shall say unto the goodman of the house, The Master saith unto thee, and passion, and his precious death," and patiently obeying his commandments, in hopes of that ever- lasting happiness which he alone can bestow. Thus it is, that Almighty God has been pleased to assure us of the forgiveness of our sins through faith in the sacrifice of the death of his ever bless- ed Son. Thus it is that he has entered into cove- nant with us and confirmed the covenant by the most powerful ratification. Let us adore the mercy which devised this redemption, and the goodness which arranged the plan of it in such a manner as to make us sensible that it is perfect. While we commemorate the death of Jesus Christ for our sakes, and rejoice in the actual fulfilment of those things which the ceremonies of the Jewish temple " shadowed out," let us not forget, that as members of the Church of Christ, we are to en- deavoiir to obtain that inward and spiritual purity, which the outward purifications ordained by the law of Moses prefigured. " If," saith the apostle, " the blood of bulls, and of goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh : how much more shall the blood of Christ, who through the eternal spirit of- fered himself without spot to God, purge your con- science from dead works, to serve the living God ?" Heb. ix. 13, 14. If we would claim the benefits of Christ's death, let us be mindful of the conditions upon which these benefits are imparted: "If ye love me," said our blessed Lord, " keep my com- mandments," (John xiv. 15 :) and when we recount the sufferings of our Saviour, and acknowledge the efficacy of them, and the infinite superiority of the atonement, which he has made for us, to the typi- cal expiations of the Mosaick dispensation, we are strongly reminded, surely, that holiness in heart and conduct, in thought, and word, and deed, is the " reasonable" and "easy service," (Rom. xii. 1.) required of us, as the best evidence of the sin- cerity of our faith, which we can render to him who laid down his life, " that he might redeem us 208 WEDNESDAY BEFORE EASTER. Where is the guest chamber, where I shall eat the passover with my disciples ? And he shall show you a large upper room fur- nished : there make ready. x\nd they went, and found as he had said unto them ; and they made ready the passover. And when the hour was come, he sat down, and the twelveapostles with him. And he said un- to them, With desire 1 have desired to eat this passover with you before I sufter. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves. For 1 say unto you, I will not drink of the fruit of the vine until the kingdom of God shall come. And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body, which is given for you : this do in re- membrance of me. Likewise also the cup after supper, saying^. This cup is the new testament in my blood, which is shed for you. But behold, the hand of him that be- trayeth me is with me on the table. And truly the Son of man goeth as it was deter- mined ; but wo unto that man by whom he is betrayed ! And they began to inquire among themselves whicii of them it was that should do this thing. And there was also a strife amono; them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them ; and they that exercise authority upon them are call- ed benefactors. But ye shall not be so : but he that is greatest among: you, let him be as the younger ; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat or he that serveth ? Is not he that sitteth at meat? But lam anions you as he that serveth. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me : that ye may eat and drink at my table in my king- dom, and sit on thrones, judging the twelve tribes of Israel. And the ^Lord said, Si- mon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat : but I have prayed for thee, that thy faith fail not ; and \vhen thou art converted, strengthen thy brethren. And he said unto him, Lord, I am ready to go with thee both into prison and to death. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shall thrice deny that thou knowest me. And. he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now he that hath a purse, let bun take it, and likewise his scrip : and he that hath no sword, let him sell his garment and buy one. For I say unto you, that this that is written must yet be accomplislied in me, And he was reckoned among the transgressors : for the things concerning me have an end. And they said, Lord, behold, here are two swords. And he said unto them, It is enough. And he came out, and went, as he was wont, to the mount of Olives ; and his disciples also followed him. And when he was at the place, he said unto them, Pray that ye enter not into temptation. And he was withdrawn from them about a stone's cast, and kneeled down, and prayed, saying. Father, if thou be willing, remove this cup from me : nevertheless, not my will, but thine be done. And there appear- ed an antjel unto him from heaven, strength- ening him. And being in an agony, he prayed more earnestly ; and his sweat was as it were great drops of blood falling down to the ground. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow ; and said unto them. Why sleep ye ? rise and pray, lest ye enter into temptation. And while he yet spake, behold, a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. But Jesus said unto him, Ju- das, betrayest thou the Son of man with a kiss? When they which were about him saw what would follow, they said unto him. Lord, shall we smite with the sword ? and one of them smote the servant of the high priest, and cut off his right ear. And Jesus answered and said. Suffer ye thus far. And he touched his ear, and healed him. Then Jesus said unto the chief priests and cap- tains of the temple and the elders which were come to him. Be ye come out as asfainst a thief, with swords and staves ? When I was daily with you in the temple ye stretched forth no hands against me : but this is your hour, and the power of darkness. Then took they him, and led him, and brought him into the high priest's house. And Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. But a certain maid beheld him, as he sat by the fire, and ear- nestly looked upon him, and said, This man THURSDAY BEFORE EASTER. 209 was also with him. And he denied him saying-, Woman. I linow.him not. And af- ter a htttle while, another saw him, and said, Thou art also of them. And Peter said, Man, I am not. And about the space of one hour after, another confidently affirmed, saying. Of a truth, this fellow also was with him ; for he is a Galilean. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew. And the Lord turned, and looked upon Peter; and Peter remembered the word of the Lord, how he said unto him. Before the cock crow, thou shalt deny me thrice. And Peter went out and wept bitter- ly. And the men that held Jesus mocked him, and smote him. And when they had blindfolded him, they struck him on the face, and asked him, saying. Prophesy, who is it that smote thee ? And many other things blasphemously spake they against from all iniquity, and purify .unto himself a peculiar people, zealous of good works. Tit. ii. 14. Bp. Sandford. (91.) The Gospel of this day, amongst many other important particulars, relates the institution of the Lord's Supper: of which the Church re- quires a devout participation from every member of proper years and understanding at the approach- ing festival of Easter. If ever our devotions can be exalted to a pitch, in any degree worthy of those blessed mysteries ; sure it must be then, when the repeated contempla- tioA of our Lord's glorious achievements for us has raised our heavy souls, and put them on the wing. If ever our faith in Christ be lively and stedfast ; it is then most like to be so, when we celebrate his conquest over death and hell, and take courage, from the rout now given to his enemies and ours. If ever we be touched with deep and tender re- morse, and melt into penitential tears, and heartily abhor our faults and follies, and ourselves for them ; sure, this will be the efi'ect of reading, hearing, re- collecting, our Redeemer's sufferings : the bitter- ness of his bodily pains, the anguish of soul, and the' dreadful punishment inflicted upon sin, in his person. If ever the love of Christ commit a holy violence upon our hearts, "and constrain us to obedience :" when are we so prepared to submit to, and be vanquished by it, as now that Jesus Christ is crucified in our ears, and before our eyes, for a whole week together; and hath thereby so fully possessed us with ideas of his most astonishing kindness and condescension ? So fit, so advantageous a time is this, for feeding on the body of our Lord : so scandalous is it, not now to " do this" in remembrance of him ; so much 27 him. And, as soon as it was day, the elders of the people, and the chief priests, and the scribes came together, and led him in- to their council, saying, Art thou the Christ ? Tell us. And he said unto them, If 1 tell yon, ye will not believe : and if 1 also ask you, ye will not answer me, nor let me go. Hereafter shall the Son of man sit on the right hand of the power of God. Then said they all. Art thou then the Son of God ? And he said unto them. Ye say that I am. And they said. What need we any further witness ? for we ourseli'-es have heard of his own mouth, (9L) ^Thurstras before Sa.stcr. (92.) The Epistle. 1 Cor. xi. 17. IN this that I declare unto you, I praise you not ; that you come together not for the better, but for the worse. For, first of all, to be feared, that they do not remember Christ at all to purpose, who refuse this respect to his com- mand, his person, his suiferings ; and cannot be prevailed upon to remember him in the method of his own appointing. Dean Stanhope. (92.) The Thursday before Easter being the day on which our Lord washed the feet of his Disciples (as is recorded in the second Lesson at Morning Prayer) and commanded them to wash one ano- ther's feet, is called in Latin dies Mandati, the day of the command, or as we commonly speak, Mandy Thursday. This practice was long kept up, and more especially in the monasteries. It was intended not only to renew the memory of what Christ had done, but to exercise a real act of chari- ty. After the ceremony liberal donations were made to the poor of clothing and of silver money, and refreshment was given them to mitigate the severity of the fast. As this act of our Lord was not esteemed to be sacerdotal, the laity conceived that they had an equal right with popes, bishops, and priests, to imitate his example of humanity and charity. The rich and the noble, kings and emperors, thought it an honourable distinction to wash the feet of the poor, and more especially to distribute alms. It is hardly necessary to note, that the donations dispensed on Maundy Thursday, at St. James's, are a continuance of this practice. It was custom- ary in most of the places where the ceremony was retained, to wash the feet of twelve poor persons, that being the number of the Apostles. The an- cient Kings of England washed the feet of a ntim- ber equal to that of the years which they had reigned. Maude signified alms or donations, and the basket which held the bread and silver money 210 THURSDAY BEFORE EASTER. wlien ye come together in the church, I hear that there be divisions among you ; and I partly beheve it. For there must be also heresies among you, that they which are approved may be made manifest among you. When ye come together therefore in- to one place, this is not to eat the Lord's supper. For in eating every one taketh be- fore other his own supper : and one is lum- gry, and another is drunken. What, have ye not houses to eat and to drink in ? or de- spise ye the church of God, and shame them fhat have not ? What shall I say to you ? shall I praise you in this ? I praise you not. For I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was be- trayed, took bread, and when he had given thanks, he brake it, and said, Take, eat ; this is my body, which is broken for you : this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying. This cup is the new testa- ment in my blood : this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this was even within my remembrance called the Maundy-basket. In some of the Western coun- ties, the common name of a baker's basket is at this day mand, or maund. See Spelman's Gloss. On this day was performed the solemn ablution of the catechumens prior to their baptism. For the choice of this day Austin assigns a reason which would equally serve for any other day. The svashing was afterwards laid aside. On this day likewise Christ instituted the com- memoration of his death. The Epistle, therefore, from St. Paul is peculiarly suitable ; for on this day, in the ancient Church, the Sacrament was uni- formly celebrated, as well as originally instituted. It Avas commonly administered twice, but not to the same persons ; in one part of the day to such as were unable to bear long fasting, and in the evening to those that had fasted all the day. Yet some dined in the evening, before they received the Sacrament. This was likewise the day on which the peni- tents, who had been excluded since the begianing of Lent, were by absolution, or reconciliation, re- admitted into the Church. All the doors were thrown open to intimate that penitent ofiFenders, whether they came from the east or the west, from the north or from the south, or from whatever quarter of the world, would be received into the bosom of the Church, and into the arms of divine mercy. Shepherd. The Gospel for this day is suitable to the time, cup, ye do show the Lord's death til' he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, un- worthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh un\\»)rlhily, eateth and drink- eth damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home ; that ye come not together unto con- demnation. And the rest will I set in order when I come. (93.) The Gospel. St. Luke xxiii. 1. THE whole multitude of them arose, and led him unto Pilate. And they began to ac- cuse him, saying, We found this fellow per- verting the nation, and forbidding to give as treating of our Saviour's passion: but the Epis- tle 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 morn- ing and in the evening, after supper, in commemo- ration of its being first instituted at that time, ren- dered that portion of Scripture very suitable to the day. Wheatly. (93.) With respect to two mistaken notions about receiving the blessed Sacrament of the Lord's Supper, which persons pretend to ground on this passage, it may be remarked, 3. That the damna- tion, which St. Paul speaks oCisnot eternal misery, but temporal punishments : 2. That the unworthi- ness, of which he speaks, is not, nor can it be, such as persons can be now guilty of. It is readily al- lowed, that men may be under the danger of re- ceiving unworthily on other accounts. But how does St. Paul proceed on this occasion ? By his expressions in the 25th and 26th versus he abun- dantly intimates that this duty ought to be perform- ed. And after denouncing the judgments of God against unworthy communicants, he exhorts them, not to consult their safety by abstaining altogether, but by "examining and judging themselves, and so eating of that bread and drinking of that cup." (ver. 28.) In short, he that comes not, and he that comes unworthily, are both in a dangerous state ; the former because he will not use his best remedy ; the latter, because he profanes and abuses his best remedy. And there is but one way for both to be THURSDAY BEFORE EASTER. 211 tribute to Csesar, say ins:, that he himself is Christ, a king. And Pilate asked him, say- ing, Art thou the King of the Jews ? And he answered him, and said. Thou sayest it. Then said Pilate to the chief priests and to the people, 1 find no fault in this man. And they were the more fierce, saying, he stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that he belonged Vinto Herod's jurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time. And when Herod saw Jesus he was exceeding glad ; for he was desirous to see him of a long season, because he had heard many things of him ; and he hoped to have seen some miracle done by him. Then he questioned with him in many words ; but he answered him nothing. And the chief priests and scribes stood and vehe- mently accused him. And Herod with his men of war set him at naught, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together ; for before, they were at enmity between themselves. And Pilate, when he had called together the chief priests, and the rulers, and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people : and behold. I, having examined him before you. have found no fault in this man, touching those things whereof ' ye accuse him: No, nor yet Herod : for I sent you to him ; and safe : namely, by coming as often, and as well pre- pared as they can ; and then God will not fail to forgive, and kindly to accept them. As to the necessary preparation, it may be said, that no man who leads a good life can ever be un- prepared for the Lord's Supper ; and no man, who leads a bad one, can come prepared to that or to any other Christian ordinance whatever. Unpre- paredness is sometimes alleged for not communi- cating : by which is meant the want of leisure to retire so many hours, or to say so many prayers, before each communion. These are, no question, very proper exercises, when men have opportuni- ties for them ; and no man can take too much pains with himself, to afflict his soul with remorse, or to raise his affections and devotion, on such occasions. But to think, that by these meditations and prayers we are, and that without them we cannot be, pre- pared, is rank superstition, and an error, that draws a world of ill consequences after it. For even lo, nothing worthy of death is done unto lum, I will therefore chastise him, and release him. (For of necessity he must release one unto them at the feast.) And they cried out all at once, saying, Away with this man, and release unto ns Barabbas ; (who, for a certain sedition made in the cUy, and for murder, was cast into prison.) Pilate, there- fore, willing to release Jesns, spake aorain to them. But they cried, saying, Crucify him, crucify him. And he said nnto them the third time, Why, what evil hath he done? I have found no cause of death in him : I will therefore chastise him, and let him go. And they were instant with loud voices, re- quiring that he might be crucified : and the voices of them, and of the chief priests pre- vailed. And Pilate gave sentence that it should be as ihey required. And he releas- ed unto them him that for sedition and mur- der was cast into prison, whom they had de- sired : but he delivered Jesus to their will. And as they led him away, they laid hold upoH one Simon, a Cyrenian. coming out of the country, and on him they laid the cross, that he might bear it after Jesus. And there followed him a great company of people, and of women, who also bewailed and la- mented him. But Jesus, turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For behold, the days are coming, in the which they shall say. Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin- to say to the mountains, Fall on tis ; and to the hills, Cover us. those prayers, if we hold fa,st any darling lust, af^ an abomination ; an hypocrisy that mocks God, and deludes one's own soul. And I wish all peo- ple could be made duly sensible, that although a " week's preparation," Avhen such extraordinary ad- dresses are added to a "conscience void of offence toward God and toward man," may be exceeding well; yet nothing can be depended upon, but a communicating frequently and reverently ; and liv- ing, as if we were every day to communicate, be- tween one opportunity and another. To cease to do evil, and learn to do well ; to love God and keep his commandments ; to follow the works of our calling with industry ; and to provide for our fami- lies with honesty ; to trust to God's providence, and be content with our condition ; to preserve unity in the Church, peace and order in the state; to study to be quiet, to do our own business, and the duty of the capacity and the relations we stand in: to abhor uncleanness, and evil-speaking, and 212 THURSDAY BEFORE EASTER. For if they do these things in a orreen tree, what shall be done in. the dry ? And there were also two other, malefactors, led with him to be put to death. And when they were come to the place which is called Cal- vary, there they crncified him, and the mal- v.factors ; one on the right hand, and the other on the left. Then said Jesus, Father, forgive them, tor thev know not what they do. And they parted his raiment, and cast lots. And the people stood beholding : and the rulers also witii them derided him, say- ing, He saved others ; let him save himself, if he be Christ, the chosen of God. And the soldiers also mocked him, coming to hnn, and offering him vinegar, and saying. If thou be the King of the Jews, save thyself. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. And one of the malefactors which were hang- ed railed on him, saying. If thou be Christ save tliyself and us. Bui tlie other answer- ing, rebuked him, sayiuff, Dost not thou fear all uncharitableness ; this is true preparation. And he that thus communicates, though at a minute's \varnin2;, will never be rejected of God, or deserve to be condemned by men. And therefore men would do well to consider this ; and, how they can answer, either living out of such a state, or neglect- ing the Sacrament, when they are in it. Dean Stanhope. (94.) The case of the penitent thief, recorded in tlie Gospel of the day, is an useful subject for ouv reflections, because sometimes made the ground of a false security. For when this action comes to be thoroughly weighed, some things will be found in it very extraordinary, some that seldom have, some that can never have, a parallel. This man, it is probable, had never seen or heard of Christ before ; or, if he had, it is yet more strange, that he, who had stood out till then, should come in to the acknowledgment of him now. Now, when his enemies were insulting over him, when his own disciples and the companions of his preach- ing and miracles had forsaken him ; when they, who once " trusted it had been he, who should have redeemed Israel," despairedof him ; when the companion of his wickedness was at the same time reproaching and blaspheming him; that / he, I say, should, in this lowest ebb of misery, and shame, and scorn, that ever the Son of God did or could stoop to, throw himself upon his pro- tection, acknowledge his kingdom, believe him Lord of a future and better state, and the disposer of rewards and happmess after death ; and all this upon so surprising a conviction, and m answer to God, seeing thou art in the same condemna- tion? And we indeed justly ; for we receive the due reward of our deeds : but this man hath done nothing amiss. And he said un- to Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in paradise. And it was about the sixth hour, and there wns darkness over all the earth until the ninth hour. And the sun was darkened, and the vail of the temple \vas rent in the midst. And when Jesus had cried with a loud voice, he said. Father, into th\^ hands I com- mend my spirit: and having said thus, he gave up the ghost. Now when the Centu- rion saw what was done, he glorified God, saying, Certainly, this was a righteous man. And all the people that came together to that sight, beholding the things that were done, smote their breasts and returned. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things. (94.) the very first calls of grace ; this argues so ingen- uous a temper, so noble and so bold a faith, as never was out-done, as never can in all respects be equalled, except the same Jesus were again to be crucified. For no man's conversion ever had, ever can have, upon other terras, the same disadvan- tages and discouragements, which this man's la- boured under, and so generously overcame. Might not then St. Chrysostom, as with great force he does, rebuke the impudence of those late penitents, who presume to take sanctuary in this example ? Them, who live under the ministry of the Gospel, and enjoy both the outward calls of God's word, and the inward solicitations of his Spirit, but turn the deaf ear continually to both? Who profess to believe a risen and glorified Re- deemer, to expect him as their Judge, and call him Lord and King, and have listed themselves in his service by baptism, but pay him no degree of that respect which this stranger did, when he had ren- dered himself of no reputation, and appeared in the guise of the vilest malefactor? This certainly shews such a difference as must, if reflected on, convince all wilful delayers of repentance, that they have no precedent to produce for their confidence. Indeed, their state is as unlike to his, as that of a conversion astonishingly speedy and gallant, is to an obstinate backwardness and delay : and the on- ly part of the comparison that holds, is that of death being at the door. That God should communicate the assistance of his grace very liberally, to one so disposed to close with the first motions of it, as this thief, agrees GOOD FRIDAY. 213 Offootf JFritra?). (95.) 77te Collects. ALMIGHTY God, we beseech thee gra- ciously to behold this thy family, for which our Lord Jesus Christ was contented to be betrayed, and given up into the hands of wicked men, and to sutler death upon the cross, who now liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. with those exalted notions of his goodness, which both reason and revelation have given us. But what assurance can we have from either, of his readiness to assist and bring over those who have received it in vain ? Why should they suppose, that a Spirit, so often driven away, will be at their call when- ever they please, and, by a more than common in- fluence, work in them a change, just when they come to die, which they would never be prevailed upon to concur with, or consent to, in the whole course of their lives ? No, no. If these men are desirous to find a parallel, they have it here at hand. The other thief, who Avent out of the world railing and reviling, is much more likely to be the true emblem of their sad condition. He is far from being the only instance of a wicked creature, given up by God at his last hour; but the penitent thief is the only one we are sure of, reclaimed at his last hour: and this too such a one as cannot be drawn into consequence by any Christian, by reason of those many circumstances, in which it is not so much as possible for this case to agree with that of any, who shall presume to defer his repentance, though but liU the next hour. Let us therefore deal fairly with ourselves, and not read this story by halves. Let us in it contemplate the justice of a provoked, as well as the mercy of a forgiving, God. If " to-day, while it is called to-day," we do our part ; we have a title to the consolations of this case. If we put off from day to day', and continue to harden our hearts ; it contains not one syllable of comfort for us, but all we build upon it is without foundation. The ex- tent of our lives we cannot, but the difficulties of a death-bed repentance we may, certainly know. And, if once matters come to this pays, we cannot be sure of the power, nay we cannot be sure of so much as the will to repent. But supposing this also / J not to be denied us we cannot have the same assur- ance of being then accepted, which this thief had. For many things, at such a time, concur to deceive us: and whether the good purposes, then raised in our minds, would be steadfast and perpetual, God on- ly can foresee. We find by experience that many who have resolved well, if God grant an unexpected recovery, relapse into their old impieties ; and do not ALMIGHTY and everlasting God, by whose Spirit the whole body of tlie church is go\rerned and sanctified ; receive our sup- plications and prayers, which we offer be- fore thee for all estates of men in thy holy church, that every member of the same, in his vocation and ministry, may truly and godly serve thee, through our Lord and Sa- viour Jesus Christ. Amen. O MERCIFUL God, who hast made all men, and hatest nothing that thou hast only deceive others, but themselves too. The only course then to be safe and easy, is to repent so early, that the fruits may put the sincerity of our change past any doubt. For we can never have too mean a thought of doing this upon beds of languishing, and at the approach of death. And the most that ought to be said in favour of such a delay, is not to pronounce it altogether desperate. But this is a danger, which, I hope, the due observance of this holy sea- son we are now in hath delivered us from. And. if so, then may we. with great equanimity, imitate our blessed Lord, in that act, which is described in these lyords, (ver. 46,) "Father, into thy hands I commend my spirit." Dean Stanhope. (95.) This day received its name from the bless- ed 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 ; but for what reasons (excepting for the long fast- ings and offices they then used) does not appear. 2. The commemoration of our Saviour's suffer- ings hath been kept from the very first age of Christianity, 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 v/orld, which drew upon our blessed Redeemer that painful and shameful death of the cross. 3. The Gospel for this day (besides its coming in course) is properly taken out of St. John rather than any other Evangelist, because he was the on- ly one that was present at the passion, and stood by the cross while others fled : and therefore, the passion being as it wete represented before our eyes, his tes- timony is read who saw it himself, and from whose example we mav learn not to be ashamed or afraid of the cross of Christ. 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 obla- tion of himself then made upon a cross, completed 214 GOOD FRIDAY. made, nor desirest the death of a sinner, but rather that he should be converted and live ; have mercy upon all Jews, Turks, infidels, and heretics ; and take honi them all igno- rance, hardness of heart, and contempt of thy word ; and so fetch tliem home, blessed Lord, to thy flock, that they may be saved among the remnant of the true Israelites, and be made one fold under one Shepherd, Jesus Christ our Lord, who Uveth and reign- all the other sacrifices, (which Avere only shadows of this) and made full satisfaction for the sins of the whole world. In imitation of which divine and infinite love, the Church endeavoiirs to shew her charily to be houndless and unlimited, by pray- ing in one of the proper Collects, that the effects of Christ's death may be as universal as the design of It, namely, that it may tend to the salvation of all, Jews, Turks, Infidels and Hereticts. 4. How suitable the proper Psalms are to the day, is obvious to 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 :s the first for the morning, which was in several pas- sages literally fulfilled by his sufferings, and, cither part of it, or all, recited by him upon the cross. And for that reason (as St. Austin tells us) was al- ways used upon that day by the African Church. 5 The first Lesson for the morning is Genesis xxii, containing an account of Abraham's readiness to offer up his son ; t|iereby typifying that perfect oblation whiclv was this' day made by the Son of God : which was th,ought so proper a Lesson for this occasion, that the Church used it upon this day in St. Austin's time. The second Lesson is St. John xviii, which needs no explanation. The first Lesson for the evening contains a clear pro- phecy of the passion of Christ, and of the benefits which the Church thereby receives. The second Lesson exhorts us to patience under aiflictions, from the example of Christ, who suffered so much for us. Wheatly. Early on the morning of this dismal day, Jesus Christ the eternal Son of God, the prince of glory, the heir of everlasting bliss, the promised Messiah, was rudely dragged before the Jewish Sanhedrim in order to be sacrificed to the implacable malice of his cruel and blood-thirsty enemies. To preserve however the external appearance of a trial, the Jews suborned persons of a profligate character to bear false Avitness against liim, who unluckily vary- ing in their evidence, the high priest had but one expedient left, Avhich he immediately put in execu- tion, by standing up in the midst of the assembly eth with thee and the Holy Spirit, one God, world without end. Amen. The Epistle. Heb. x. I. THE law having a shadov/ of good things to come, and not the very image of the things, can never, with those sacrifices which they offered year by year continually, make the comers thereunto perfect. For then would they not have ceased to be of- and adjuring the holy Jesus, in the name of living God, to declare whether he was the Messiah the Son of God^or not. The reverence which our blessed Lord paid tothat sacred name, obliged him in , direct terms to answer, " That he was ; and that of this d»^ they would be convinced, when they y should see him sitting on the right hand of his Al- mighty Father, and coming in the clouds of heaven." Hereupon the high-priest rent his clothes, and hav- ing condemned him to death, as guilty of blasphemy, carried him to the palace of Pontius Pilate the Ro- man governor, desiring him to ratify their sentence, and grant them a warrant for the execution of it. When the members of the Sanhedrim came to the governor's palace they refused to go into the judgment-hall for- fear of cdntracling some pollu- tion, and therefore Pilate came out unto them; and as he understood they had already passed sen- tence upon their prisoner, he demanded to know the / grounds of their accusation against him; but they // being unwilling that their proceedings should be un- ravelled, returned a very general answer, that if he had not been a criminal, they should not have brought him there. Pilate hereupon imagining that the pro- secution mightbe about some matters relative to their religion, desired they would take back the prisoner and judge him according to their own law ; but to this they replied, that it was not permitted them to put any man to death. The governor perceivingby these reserved an- swers, that the Jews wanted to make him the in- strument of their malice against an innocent man, absolutely refused to intermeddle in the affair, un- less they would exhibit some articles of accusation against him. Being thus hardly pushed, and know- . ing that Pilate was a creature of the Roman court, / and a slave to its greatness, they alleged against our Lord, that he was guilty of seditious practices, of dissuading the people from paying tribute fo CfEsar, and of setting himself up for a king. Pilate hearing the name of a king, thought himself con- cerned to examine that point ; and therefore re- turning to the judgment hall, and seating himself upon the tribunal, he asked Jesus, whether he was the king of the Jews 1 Which our Lord did not pretend tc deny, but then informed the governor, GOOD FRIDAY. \„v 215 fered ? because that the worshippers, once pureed, should have liad do more 'conscience olsins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should talce away sins. Wherefore, when he cometh uito the world he saith, Sacrifit^e and otferino; thou wouldest not, but a body hast thou prepared that his kihgdotn wa^ not. of this world, and there- fore could give no umbrage to the Romans; for that had it been a teniporal kingdom, his subjects and followers would certainly have fought for him, and saved him from the hands of the Jews. When Pilate heard that he disdained all right to secular kingdoms, he thought he had no business to examine into the right of his spiritual empire; and therefore withdrawing from the court into the vestibulum where the Jews were impatiently expect- ing a ratification of their sentence, he contrary to their hopes plainly told them, that he found nothing worthy of death in him. Enraged at this disappointment, the chief-priests and elders grew extremely clamorous, representing our Lord as a turbulent mover of the people, and charging him with having spread seditious princi- ples through all Galilee and Judea, even to Jerusa- lem. Pilate understanding he was a Galilean, and consequently under Herod's jurisdiction, took this opportunity of remitting him to Herod, \yho was no less proud of the honour done him by Pilate, than glad of having his curiosity gratified ; as hav- ing heard much of our Saviour's fame, he expected to see some miracle performed by him, but found himself sadly disappointed : for though the Jews still pursued him with their clamorous accusations, and Herod in hearing the cause asked him several questions, yet could he not obtain a single answer; which made the Tetrarch look upon him as an in- significant despicable person, and having therefore committed him to the insults and derision of his guards, who used him with the utmost indignity, he sent him back again to Pilate. Our Lord being thus remanded back, Pilate ad- dressed himself to the priests and rulers of the peo- ple, telling them, " That though they had brought this man before him as a seditious person, and a seducer of the people, yet upon examination he could not find him guilty of any of the crimes laid to his charge ; and this was not his opinion only, but Herod's also, Avho, though a more competent judge of the affair, had no Avay signified that his crimes were capital ; and therefore instead of tak- ing away his life, he proposed a lesser punishment, such as scourging him, and then letting him go. But this lenity was so disagreeable to their enraged temper, that they peremptorily demanded his exe- me: in burnt-ofTerinos and sacrifices for sin thou hast had no pleasure: then said I, Lo, I come, (in the voUnne of the book it is written of me,) todo thy will.O God. Above, when lie said, Sacrifice, and ofiermg, and burnt-offerings, and ofTering for sin, thou Vv'ouldest not, neither hadst pleasure therein, which are ottered by the law ; then said he, Lo, I come to do thy will, O God. He tak- cution, saying, crucify him, crucify him. Pilate still tender of shedding innocent -blood, expostula- ted the matter with them, desiring to know what evil he had done; but this only rendered them more importunate for a speedy execution. In this dilemma the governor had one expedient left to save Jesus, and which he thought would not fail of success. Every passover he was obliged by a certain custom to pardon one criminal whom the Jews should nominate ; and therefore when the people came to solicit their usual favoijr, he pro- posed tv^o persons to them, Barabbas, a notorious malefactor, and who had fjeen guilty of murder, and Jesus, who was called Christ ; not in the least doubting but that the populace, whom he knew was better inclined to our Lord than their rulers, would have preferred an innocent man before a person guilty of so many crimes. Herein however he was much mistaken, for the people at the insti- gation of their priests, and others in authority, re- quested that the favour might be granted to Barab- bas. — Whereupon the Governor, desiring to knovir Avhat he was to do with the person Avhom they call- ed Christ, they unanimously cried oat, crucify him,, crucify him i and as he still persisted in his inno- cence, and proposed some lighter punishment, they began to redouble their clamours, and in the most peremptory and tumultuous manner demanded that he might be crucified. The Governor in the mean time received a mes- sage from his wife, desiring him by no means to condemn the innocent person who was there before him, because she had that night suffered many things in a dream concerning him: this made Pi- late the more earnest to release him, or, at least to spare his life ; and, therefore, in hopes of pacifying the people's rage, he ordered him to be scourged. The soldiers who were to do this, thinking it not enough to execute the governor's orders, took Jesus into the common hall, when stripping him of his own clothes, they put a loose purple coat about him for a robe ; a wreath of thorns upon his head for a crown ; and a reed in his hand for a sceptre ; and then saluted and derided him with a sham pro- fession of allegiance. After this they spit in his face, smote him on the cheek, and struck him over the head with his fantastic sceptre ; and then lead- ing him to a pillar, where they tied him fast, they 216 GOOD FRIDAY. eth away the first, that he may establish the second. By the wliich will we are sancti- fied, through the ofiering of the body of Je- sus Christ once for all. And every priest standeth daily ministerinof and otfering of- tentimes the same sacrifices, which can never take away sins. But this man, after he had oftered one sacrifice ibr sins, for ever sat down on the risjht hand of God.; from henceforth expecting till his enemies be made his footstool. For by one offering he proceeded to scourge liim with such unrelenting cruelty, that his tender flesh was torn in pieces, and the very pavement crimsoned Avith liis most pre- cious blood. In this piteous plight Pilate, in hopes of moving the compassion of the people, ordered him to be brought forth, and when he appeared, said unto them, behold the man ! — behold this dismal spec- tacle of suffering innocence ! But so far were they from melting at so deplorable a sight, that they raised their cries still louder and louder for his cru- cifixion ; and when the governor still insisted on his innocence, we have a laic, said they, and by our law he ought to die because he made himself the Soil of God. These last Avords raised some terror in Pilate, and gave him great uneasiness ; for taking them in such a sense as a heathen might well put on them, he began to apprehend, that if Ue should pro- ceed to pass sentence upon hira, he might destroy not only an innocent person, but possibly some hero or demi-god, and commit an act both of impiety and injustice. He therefore returning with Jesus to the judgment-seat again, began to enquire into his origin and pedigree ; but as it was no part of our Saviour's intention to escape death, he thought it not proper to say any thing in his own justification ; until his silence having given the governor some offence, (insomuch that he reminded him that his life or death depended upon him,) he replied that he could not have any power over him, were it not permitted him from above, and that, therefore, they who had delivered him 2ip, had the greater sin to answer for. This reply made Pilate still the more desirous to release him, which the Jews perceiving, found out an expedient to work upon his fears, since they could not divest him of his pity ; in short, they plainly told him, that if he did not punish a man who set himself up for a king, he was an enemy to the Emperor ; a menace which he who well knew the jealous temper of his mas- ter Tiberius, and how easily a misrepresentation of his proceedings might prove his ruin, had not the courage to withstand ; and therefore he ordered Je- sus to be brought to his public tribunal, which stood in a paved place called Gabatha, and before he hath perfected for ever them that are sancti- fied : whereof the Holy Ghost also is a wit- ness to US : for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord ; 1 will put my laws into their hearts, and in their minds will I write them ; and their sins and iniquities will I remember no raoi;^. Now, where remission of these is, there Ts no more ofiering for sin. Having there- fore, brethren, boldness to enter into the ho- gave sentence he called for water, and washing his hands, declared solemnly before all the people, that he was innocent of the blood of this just man, and that they must answer for it: whereupon the ; multitude impiously replied. His blood be on its and on our children ! an imprecation black as hell, and which is still verified upon their posterity, i 1^ Barabbas being now released and- Jesus con- i~ demned to the cross, the soldiers and officers, after they had repeated their former insults and indigni- ties, and laid a heavy cross upon his shoulders, led him away to his crucifixion ; but when they came to the gate of the city, his strength was so entirely exhausted, that he was no longer able to stand under his burthen, whereupon they compel- led one Simon, a Cyrenian, to bear it the rest of the way. Among the vast throngs of people that attended his execution, there were many, especially of the female sex, who could not behold so dismal a spec- tacle without expressing the highest grief and lamentation ; which when our Saviour observed, he lifting up his face, all pale with pain, and dis- figured with blood, said unto them. Weep not for me, but weep for yourselves and for your chil- dren ; for the days are coming in the wJiich ihey shall say, blessed are the bai^en and the wombs that never bare, and the paps which never gave suck ; in the which ye shall call on the mountains to fall on you, and the hills to cover you, that by a sudden destruction, ye may escape the linger- ing calamities of famine and fear, and the hor- rors of a thousand deaths. Thus was the holy Jesus conveyed out of the city to the place of execution called Golgotha ; a place difficult of ascent, eminent for the publication of shame, and notorious for its pollution and impu- rity. Here the soldiers having stripped off his clothes, nailed him to the cross ; and, to add a fur- ther degree of ign'ominy to his punishments, cruc-.- fied him between too common malefactors. But to make some amends for this, Pilate ordered an in- scription to be fixed on his cross, written in He- brew, Greek, and Latin, the three general langua- ges then in vogue, in the following words ; Jescs OF Nazareth, the king of the Jews j which the GOOD FRIDAY. 217 tiest by the blood of Jesus, by a new and living way, which he hath consecrated for lis through the vail, that is to say, his flesh ; and having an high priest over the house of God ; let us draw near with a true heart, in fuU assurance of faith, having our hearts sprinkled from an evil conscience, and our high priest endeavoured to prevail on him to alter ; .but, either out of spite to them who had forced him' upon an unjust act,, or, out. of honour to our Lord, whom he knew to be a righteous person, he positively refused to do it. As soon as our Lord was fixed on the cross, the four soldiers, who were his executioners, fell to dividing the poor spoil of his garments. His man- tle they cut into four pieces, and took each of them one ; but for his coat, which was of one entire piece, wove without seam, they cast lots, and there- in fulfilled the famous prophecy of the Psalmist. While the meek and immaculate Lamb of God thus hung upon the cross, languishing under the most exquisite torments, several people of different denominations, and almost every common passen- ger insulted his misery, presuming that a person reduced to that low condition, could never be the promised Messiah : but all the reply which he made to their reviling, was a graciotis petition to his heavenly father, that, in respect of their ignorance, and confirmed prejudice against him, he would be pleased to overlook their barbarous treatment, and to pardon their provoking blasphemies. Nay, of the tw« malefactors who were crucified with him, one of them mocked him in the same gross man- ner ; but the other of them generously rebuked his companion for insulting the innocent, and upbraid- ing a person who suffered undeservedly ; and then looking upon Jesus with a noble reliance, and most unparalleled faith, he humbly intreated him to re- tain some remembrance of him when he came Into his kingdom; to which our Lord returned him, this most gracious promise of speedy felicity, To day shall thou he with me in Paradise. During these melancholy transactions, the whole frame of nature began to be changed ; the sun withdrew his light ; the stars appeared ; and there was darkness over the face of the whole earth, from the sixth until the ninth hour. Men's hearts began now to relent, and instead of their former insults, they stood in silent expectation of the issUe. The patient sufferer continued all this while meek and silent, though languishing under the greatest agonies ; till, at last, oppressed with inconceivable torments, and deprived of the comfortable assis- tance of his divine nature, he broke out into this passionate exclamation, Elohi, Elohi, lama sa- bachthani ? i. e. My God, My God, why hast thou forsaken me? Soon afterwards he said, I thirst ; 28 bodies washed with pure water. Let us hold fast the profession of our faith without wavering ; (for he is faithful that promised ;) and let us consider one another to provoke unto love, and to good works ; not forsak- ing the assembling of ourselves together, as the manner of some is ; but exhorting one whereupon one of the soldiers immediately dipped a sponge in vinegar, and fixing it upon a reed ap- plied it to his lips; which he had no sooner tasted, than. knowing that all the types and prophecies concerning him were now fulfilled, his heavenly father's wrath appeased, and the great work of man's redemption fully accomplished, he said, it is finished, and bowing his head gave up the ghost. Thus di^ the great Saviour of the world, to de- ^_ liver us ft'dm the wrath to come, and to purchase eternal redemption for us ; to give us a perfect pat- tern of patience and resignation to the will of God, and of all those Christian virtues which are neces- sary to qualify us for receiving the precious benefits of his expiation. Let us then upon this annual / / commemoration of his exquisite suff"erings, duly re- / ' fleet upon the great evil of sin, which we are apt to make so light of, and the infinite love of our dear Redeemer, who suffered such torments and inex- pressible anguish to purchase eternal salvation for us. Let us carefully remember that the good things of this life are not so valuable, nor the evils of it so considerable as we are apt to imagine, when the best man that ever lived was so destitute of the common comforts and conveniences of human life, and shared so largely in the sufferings and afflic- tions of it : That the favoijir of God is not to be measured by outward prosperity, nor his wrath by ' temporal afflictions, since the greatest sufferer that ever was, was the only begotten Son of God. Let us studiously endeavour to testify the power of Christ's death, by crucifying the old man, and de- stroying the whole body of sin; not glorying save in the cross of Christ, by which the world is cru- cified unto us, and we unto the world. Let us learn to bear the calamities of this life with patience and resignation to the will of God, and not despond under the sharpest trials, because our blessed Sa- viour has purchased for us the gifts of his Holy Spirit, a most powerful principle of resolution, and is himself touched with a feeling of our infirmities, having been in all points tempted like as we are, yet without sin. Let us, therefore, make all the returns to him we are able of love and gratitude, sacrifice all that is dear to us in the defence of truth, and the propagation of his honour, and ex- tend universal charity to all mankind, because while we were enemies to God, Christ died to ob- tain peace and reconciliation for us. G.Nallson. 21S GOOD FRIDAY. another : and so much the more, as ye see the day approaching. (96.) The Gospel. St. John xix. 1. PILATE therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews ! and they smote him witli" their hands. Pilate therefore went forth again, and said unto them. Be- hold, I brinir him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them. Behold the man. "When the chief priests therefore and officers saw him. they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ve him, and crucify him : for I find no fault ill him. The Jews answered him, We have a law, and by our law he ought to die, be- cause he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid ; and went again into the judirment-hall, and saith unto Jesus, Whence'^ art thou ? Bnt Jesus gave him no answer. Then saith Pilate unto him, Speak- est thou not unto me ? Knowest thou not that I have power to crucify thee, and have power to release thee ? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above ; therefore he that delivered me unto thee (96.) The apostle, having, iu the Epistle for this day, set forth the excellency, the extent, the end, and the all-sufficiency of Christ's death, in all which it vastly exceeds all the sacrifices and ex- piations under the law, which were but so many types and faint representations of this great pro- pitiatory sacrifice under the Gospel, infers from thence the following useful lessons. 1, '■ Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water,-' (Heb. x. 22 ;) that is, let us serve God with a sincere and unfeigned worship, with a firm persuasion of finding acceptance with him, having our souls purified from all inward pollution, and our bodies cleansed from all outward defile- ment. The expression of "sprinkling the heart from an evil conscience" alludes to a custom under the law, where he, that had touched any unclean thinsr, was to be sprinkled by the priest before he entered the congregation ; and " the body's being washed witA pure water" alludes to the laver of re- generation under the Gospel, where baptized per- sons are washed from their original corruption. hath the greater sin. And from thence- forth Pilate sought to release him ; but the Jews cried out, saying. If thou let this man go, thou art not Csesar's friend : whosoever maketh himself a king, speaketh against Cassar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-scat, in a place that is called the Pavement, bnt in Hebrew, Gabatha. And it was the preparation of the passover, and about the sixth hour : and he saith unto the Jews, Behold your King. But tliey cried out. Away with him, away with him, cruci- fy him. Pilate saith unto them, Shall I cru- cify your King? The chief priest answer- ed. We have no king but Ceesar. Then delivered he him therefore unto them to be crucified : and they took Jesus and led him away. And he, bearing his cross, went forth into a place called The place of a skull, which is called in the Hebrew Golgotha ; where they crucified him, and two others with him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross ; and the writino- was, JESUS OF NA- ZARETH, THE KING OF THE JEWS. This title then read many of the Jews ; for the place where Jesus was crucified M'-as nigh to the city ; and it was v^ritten in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not. The King of the Jews ; but that he said I am the King of the Jews. Pilate And both expressions imply, that Christ's sacrific- ing himself for us should engage us to the greatest purity both of soul and body, which must be there- fore observed by all, that would receive any bene- fit by the shedding of his blood. 2. " Let us hold fast the profession of the faith without wavering, for he is faithful that hath promised;" (vcr. 23.) that is, let us be constant to thefahh of a crucified Saviour, and be as ready to profess it with the mouth, as to confess it in the heart. Let no temptations either of prosperity or adversity shake our belief of him, or make us in the least waver in it ; but rather let us say with St. Paul, " We preach Christ crucified, though it be a stumbling-block to the Jews, and to the Greeks, foolishness." Whatever dangers and discourage- ments then we may meet with, let us ever own and. put our trust in a dying Saviour ; for he bath promised to stand by those that stand firm to their profession, and we may safely depend upon his fidelity, for he is faithful that hath promised. 3. Let us " consider one another, to pro-atie unto love, and to good works :" (ver. 24.) that is, let the sense of Christ's love, in dying for us. kindle in our GOOD FRIDAY. 219 answered, What I have written, I have written. Then the soldiers, when they had crucitied Jesus, took his garments, (and made four parts, to every soldier apart,) and also his coat : now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it. whose it shall be : that the Scripture might be fulfill- ed, which saith. They parted my raiment among them, and for my vesture they did cast lots. These things therefoi-e the sol- diers did. Now there stood by the cross of Jesus, his mother, and his motlier's sister, Mary the wife of Cleophas, and Mary Mag- dalene. When Jesus therefore saw his mother, and the disciple standing by whom he loved, he saith unto his mother. Woman, behold thy son. Then saith he to the dis- ciple, Behold thy mother. And from that hour that disciple took her unto his own home. After this, Jesus knowing that all things were now accomplished, that the Scripture might be fultilled, saith, I thirst. Now there was set a vessel full of vinegar : breast the most ardent flames of love towards him, and likewise to one another, whom he hath made partakers of the benefits of his death. Let us call upon each other, to express this love by all the acts of duty and thankfulness, abounding in the works of piety and charitv, knowing that "Christ gave himself for us, to redeem us from all iniquity, and to purify to himself a peculiar people, zealous of good works." Lastly, Let us " not forsake the assembling our- selves together, as tlie manner of some is, but ex- hort one another, and so much the more, as we see the day approaching :" (25.) that is, let us not leave the public congregations of Christ's Church, ap- pointed to celebrate the praises of our Redeemer, to hear his word, to receive his holy sacraments, and jointly to otfer up our prayers and thanksgiv- ings unto him. To neglect these, is a degree of aposiacy and defection from him, and therefore let us exhort one another, to keep to them, and the rather, because the day of reckoning is at hand. Dr. Hole. (97.) The service of the Church hath brought us down to the last act of our Saviour's sufferings, and the particular manner of his expiring on the cross, as expressed in the 30th verse of the Gospel for the day, '"He bowed his head, and gave up the ghost." The phrase implies such a dissolution and actual separation of the soul and body, as every common man undergoes, when he dies. But here- m is a remarkable difference, that what is in other men the effect of necessity, was in Jesus a volunta- and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vine- gar, he said, It is finished: and he bowed his head, and gave up tiie ghost. The Jews, therefore, because it was the prepara- tion, that the bodies should not remain upon the cross on the sabbath-day, (for that sab- bath-day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs. But one of the soldiers with a spear pierced his side, and forthwith came there- out blood and water. And he that saw it bare record, and his record is true : and he knoweth that he saith true, that ye might believe. For these things were done, that the Scripture should be fulfilled, A bone of him shall not be broken. And again another Scripture saith, They shall look on him whom they pierced. (97.) ry act, and the effect of his own free choice. Such was the decease of our blessed Redeemer: so vol- untary and entirely his own: so wise and wonder- ful in every circumstance : so victorious even in that part of it, by which his enemies thought him vanquished : so full of matter, so full of comfort is that dying word of the blessed Jesus, importing that all the prophecies in the Old Testament con- cerning Christ were accomphshed, that all the types and figures concerning him in the Jewish law were fulfilled, that all the great work of man's re- demption, and every thing necessary for reconciling sinners to their incensed God, was exactly and punctually performed: so justly might he then, so joyfully may every Christian now, cry out, "It is finished." Hence we perceive how it came to pass, that this death was an act so noble and generous in itself, and so exceedingly beneficial to us. For therefore, is it a meritorious, because not only an invaluable, but a willing, sacrifice. Therefore was this act of obedience so well pleasing to his Father : because, even in the most difficult and painful instances, it proceeded not from constraint, but from full con- sent and free choice. Upon this account his love to wretched man i^ so unspeakably tender and great ; because it was in his power to have refused the giving us such costly proofs of his kindness. At the same time by such chosen and cheerful sub- mission to die for our sakes our Lord hath set us a pattern, how we ought to behave ourselves to him, in return for such marvellous compassion and love : 220 EASTER-EVEN. 23cistcr=33i)cu. (9S.) The Collect. GRANT, O Lord, that as we are baptiz- ed into the death of thy blessed Son (99.) our Saviour Jesus Christ, so by continual mortifyino- our corrupt affections, we may be buried with him ; and that tiirough the grave and gate of death we may pass to our joyful resurrection, for his merits, who died, and was buried, and rose again for us, thy Son Jesus Christ our Lord. Amen. The Epistle. 1 St. Pet. iii. 17. IT is belter, if the will of God be so, that ye sulfer for well-doing, than for evil-doing. that we should think nothing too much to do, no- thing too much to suffer, for a Saviour, who of his own accord and mere grace hath done and suffered so much for us. The proper use of this week's devotions is, to in- flame our affections, to quicken our endeavours, to arm us with patience, to encourage our perseve- rance to the end: to put us in mind, that we. like him, can only then lay down our heads with com- fort, when we can say, "It is finished :" when we measure our life, not by the length and number of our days, but by the business and design of it. No death can be hasty or unseasonable, which comes when a man hath satisfied the ends he lived for. No life is long which determines, before the purpo- ses of living are made good, and its work done : but happy, happy they, who, after the most distress- ed, the most laborious, the most despised instances of their virtue, can sing this song of triumph to themselves : that they have been faithful in their charge, and done what it was their duty to do. If such partake in the afflictions, and reproaches, and death of their Saviour, they shall assuredly be re- compensed, by partaking in his resurrection. And when they give up the ghost, shall immediately '• enter into the joy of" this " their" crucified "Lord." Dean Stanliope. (98.) This eve was in the ancient Church cele- brated with more than ordinary devotions, with solemn watchings, with multitudes of lighted torch- es both in their Churches and their own private houses, and with a general resort and confluence of all ranks of people. All which was designed as a forerunner of that great light, " the Sun of right- eousness," which, the next day, arose upon the world. The Church of England hath laid these ceremonies aside, but provides for the religious ex- ercise of her members by calling them together to meditate upon our Saviour's death, burial, and de- scent into hell. Wheathj. This day, like Good Friday, was by the earliest Christians celebrated with extraordinary devotiwi For Christ also hath once suffered for sins, the just for the unjust, (that he might bring us to God,) being put to death in the flesh, but quickened by the Spirit : by which also he went and preached unto the spirits in prison ; which sometime were disobedient, when once the long-suffering of God waited in tlie days of Noah, while the ark was a preparing ; wherein few, that is, eight souls, were saved by water. . The like figure whereunto, even baptism, doth also now save us (not the putting away the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ : who is gone into heaven, and is on and mortification. It was always esteemed by the Church, as the first Vigil of the year, both in point of dignity and antiquity. From the third century the fast was indispensable and rigid, being protract- ed always to mid-night, sometimes to the cock- crowing, and sometimes to the dawn of Easier day ; and the whole of the day and the night was employed in religious ofiices and observances. Among other ceremonies was the administration of baptism to the catechumens. The time between our Lord's death and resurrection was thought a convenient season for the celtbration of public bap- tism, because it represented our passage by bap- tism from the death of sin to the life of righteous- ness. The Gospel with sufiicient appropriation to the occasion, gives the narrative of Christ's body being deposited in the grave, and of the chief priests placing a watch over it; and the Epistle (which at the reformation was selected in preference to the passage which with some additional verses consti- tutes our Epistle on Easter Sunday) treats of Christ's suffering, death and resurrection, and to- wards the conclusion, of the efficacy of baptism. The Collect which was composed (and in my opinion with great felicity of expression) in 16G1, is consonant to the subject of the Epistle and Gos- pel. TiU the last review there was no proper Col- lect for Easter Eve, for which I can assign only these reasons. Of the various Collects for this day that appear in the Missals some were improper, and none were thought worthy to be retained : and be- fore the era just mentioned, the revisers, as well as the compilers, of our book, had omitted to compose a Collect. Shepherd. (99.) The phrase, taken from Rom. vi. 3, seems to be used here by the Church, to signify our spir- itual death unto sin, which she declares in her Catechism to be part of the inward and spiritual o-race of baptism. And our continuing in the mor- tification of our sins is our spiritual burial together with Christ here mentioned. Dr. Bonnet EASTER-EVEN. 221 li the right hand of God ; angels, and author- ities, and powers being made subject unto him. (1.) The Gosjiel St. Matt, xxvii. 57. WHEN the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple : he went to Pilate, and begged the body of Jesus. Then Pilate commanded the body- to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock ; and he rolled a great stone to the door of the sepulchre, and departed. And there was The phrase, " by continual mortifying our corrupt affections," is inaccurate. It ought to be, " by the continual mortifying of," or, "by continually mor- tifying," our corrupt affections. Bp. Lowth. Bishop Lowth also comments upon similar gram- matical inaccuracies in the Collects for Whitsun- day, and St. John the Baptist's day, as they stand in the EngUsh Book. These -were corrected by our American Reviewers. The error in the Col- lect for Easter Even was probably overlooked by them. T. c. B. (1.) The Epistle for the day, like the day itself, presents to our minds two differing views. The onfe', a retrospect upon our dying ; the other, a most comfortable prospect upon our risen Lord. With regard to the former, we are, by his example, ex- cited to patience in our sufferings, even when those sufferings are extreme and unjust. With regard to the latter, we are informed, that our Lord re- turned to life, by virtue of that eternal Spirit, which, long before his incarnation, strove with sin- ful men, by seasonable instructions and warnings, to prevent the dismal consequences of a God pro- voked to anger. The inefficacy of which good of- fice brought destruction upon all the old world, ex- cept one obedient family, by the sweeping of a de- luge, dreadful and general, as the impieties that had let it in upon them. The deliverance we likewise learn from hence, to have been a figure of the sacrament of baptism ; as the ark containing Noah and his family, was a figure of the Church. None were then preserved, whom that ark did not bear upon the water ; in like manner, it is by baptism, and in the Church only, that men can now be ordinarily saved, from their sins here, and everlasting death hereafter. The efficacy of this sacrament is however ascribed not to the outward element applied to the body, but to the inward disposition of the mind, in them, who are received by it into this spiritual ark. This dis- position is to be expressed, by declarations of the party's willingness to enter into covenant with Mary Magdalene, and the other Mary, sit ting over against the sepulchre. Now the next day that followed the day of the pre- paration, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember tliat that deceiver said, while he was yet alive. After three days I will rise again. Command therefore, that the sepul- chre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead ; so the last error shall be worse than the first. Pilate said unto them, Ye have a watch ; go your way, make it as sure as you can. So they went and made God, and to expect salvation upon the terms of the Gospel : a part of baptism so necessary, that it does not appear, that it anciently Avas, or that it ever ought to be, administt?red without such declaration. And therefore such consent is rightly demanded of all baptized persons ; expected from all of years and discretion to be given by themselves ; accepted for infants by the charity of the Church, from sureties in their name ; but required to be personally ratifi- ed by themselves in the too much neglected rite of " confirmation ;" at a time when they are capable of contracting for their part of this covenant. The salvation, attained by thus entering into covenant with God, is most rightfully ascribed here to our Lord's resurrection. That being the evi- dence, that the sins he died for were fully expiated, and that immortality was restored to the nature, in which he died. The release of our surety was, in all reasonable construction, an acknowledgment that our debt was fully satisfied : and a sufficient foundation for the firmest faith in the "merits of Him, who died, and was buried, and rose again for us." But faith alone, we know, is not sufficient. Every important article of the Christian religion ought to have a powerful influence upon our practice. And therefore neither do we consider, nor believe, our Lord's burial aright, unless that also be imitated and drawn into example. And, because this is what every one engages for, when he enters into covenant with Christ by baptism ; therefore every Christian is said to be "buried, and to rise with him," in that holy sacrament. Let us then look upon ourselves in the circumstances, wherein Christ is represented this day. Dead to our trespasses and sins, as he was to the world ; buried, as he was 5 to shew, there are no remains of our former wicked life in us. As he died once only, to re- turn no more to corruption ; so let our repentance, and the forsaking of our sins, be without any wil- ful relapse. And, as he rose again to live for ever, sfl'^let us enter upon a new course, to last as long as 222 EASTER-DA^, the sepulchre sure, seahiig the stone and setting a watch. (2.) / 22astcr=D.i2?. (3) ^ At Morning Prayer, instead of the Psalm, (O come, let us sine, (fcc.) these anthems sliall he sung or said. (4.) CHRIST our passover is sacrificed for us ; therefore let us keep the feast ; ourselves do upon earth, and to be perfected by a glorious and blessed immortality in heaven. Dean Stanhope. (2,) It is worth our observation, that the evange- lists are not more circumstantial in any particular, relating to our blessed Saviour, than in that part which concerns his burial. This seems to be done, not so much for the sake of any consequence that action is of, considered apart by itself; as for the service it does to the proof of some things, which went before and followed after it. For the two great points of the Christian religion being the death and the resurrection of Jesus Christ, it was necessary that all possible conviction should be given to the world, of these two most important passages. Where we not well assured of his being really dead, we could not be certain that an atone- ment was made for the sins of the world; and, had we any reasonable ground to doubt the truth of his resurrection, we could not depend upon that atonement being accepted. Now what the Holy SpirijJiath thought fit to record of his burial, is so ordered, as to leave no just suspicion, either that our Lord's body was not actually dead, or that the same body, which so died, was not actually restor- ed to life again. This is what the Gospel of the day gives very full evidence of; especially when compared with its parallel texts in the other evange- lists : in all of which the account of the persons con- cerned, the manner ot treating his body, and the place where it was laid, all coi^tribute great strength to those two most important articles of the Christian faith, the death and resurrection of our Lord. Hence we see why the Christian Church hath been so careful, to insert into her creeds and solemn con- fessions of faith this burial of Christ, as well as his crucifixion, death, and resurrection ; because this hath so close a connexion with those other fundamental doctrines, that we must have wanted a great and very substantial part of the evidence, both of his being dead, and of his rising again, had we not unquestionable assurances of his being buried. Dean Stanhope. (3.) Very early in the primitive Church, there was a controversy about the time of keeping Easter, the Asiatic keepmg their's upon the same day with the Jewish Passover. The other Churches kept Not with the old leaven, neither with the leaven of malice and wickedness ; but with the unleavened bread of sincerity and truth. 1 Cor. V. 7. CHRIST being raised from the dead, dieth no more ; death hath no more domin- ion over him. For in that he died, he died unto sin once ; but in that he liveth, he liveth unto God. their Easter upon the Lord's-day following the Jewish Passover. This method was approved and confirmed in the great oecumenical council of Nice, assembled by the emperor Constantine. Thi^s, though they disputed about the time of celebration, they had no sort of doubt of the necessity of cele- brating this grand festival; nay indeed, it hath by the Church in all ages, been deservedly celebrated with greater solemnity than any ether festival whatsoever, as being instituted in comhiemoration of the most signal act of our Lord here upon earth, and the completion of our redemption by it. Be- fore this most important miracle, the disciples began to entertain doubts and scruples: the Church was not only dispersed but destroyed, and none left who would own their belief in a crucified Saviour. The apostles were fled. The women prepared spices for his body, now lying in the grave, as not expecting it should rise again. The Jews triumph- ed over his afflicted disciples, as having defeated their hopes, and overthrown their pretences. At -ame to good effect, through Jesus Christ our Lord ; who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. For the Epistle. Acts x. 34. PETER opened his mouth, and said, Of a truth I perceive tliat God is no respecter of persons : but in every nation he that fear- eth him, and worketh righteousness, is ac- cepted with him. The word which God sent unto the children of Israel, preaching above; that, as Christ was raised from the dead by the glory of the Father, so we should also walk in nev.'iiess of life ; that, as he died to sin once, and now lireth unto God, so we should reckon our- selves dead unto sin, but alive unto God; alive like him, over whom the law of sin and death hath no more dominion, and who returned not a second time to corruption." Col. iii. 1, 2; Rom. vi. 4. 9. 10. 11. Let us remember then that Christ is risen ; but let us remember withal, that they only will have comfort of his rising, who are thus risen with him. The great revolution of the whole world, its second and better creation to immortality, began this day. But, if we have no part in it, by refor- mation and a new life, we are of all men most miserable. Our prince and king hath overcome indeed "the sharpness of death: but it is to be- lievers" only that " he hath opened the kingdom of heaven." And such believers are only they, who prove their faith by their works. And to those he hath given a sure comfort. Such a one, as '"neither tribulation nor distress, nor even death" itself can rob them of. For, since their "Redeemer liveth, they are certain, that though, after their skin, worms destroy this body, yet there will come ano- ther day, when in their flesh they shall see God." Rom. viii. 35. 38 ; Job xix. 25, 26. Whom God grant us to behold and to see ourselves, that is, for our own unspeaikable and everlasting happiness, through Jesus Christ our Lord. Amen. Dean Stanhope. The occasion of this week's solemnity was prin- cipally intended for the expressing of our joy for our Lord's resurrection. But among the ancients there was another peculiar reason for the more solemn observation of this week. For except in peace by Jesus Christ ; (he is Lord of all :) that word, 1 say, ye know, which was pub- lished throughout all Judea, and began from Galilee, after the baptism which John preached : how God anointed Jesus of Naz- areth with the Holy Ghost, and with power ; who went about doing good, and healing all that were oppressed of the devil : for God was with him. And we are witnesses of all things which he did, both in the land of the Jews and in Jerusalem ; whom they slew, and hanged on a tree. Him God raised up the third day, and showed him openly ; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach imto the people, and to testify that it is he who was ordained of God to be the judge of quick and dead. To him give all the prophets wit- ness, that through his name, whosoever be- cases of necessity they administered baptism at no other times than Easter and Whitsuntide ; at Easter, in memory of Christ's death and resurrec- tion, (correspondent to Avhich are the two parts of the Christian life, represented in baptism " dying unto sin," and "rising again unto newness of life ;") and at Whitsuntide, in memory of the apos- tles being then "'baptized with the Holy Ghost and with fire," and of their having themselves at that time baptized three thousand souls ; this com- munication 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 congalulate the access of a new Christian progeny : the new- baptised 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 un- spotted life. At Church, thanksgivings and pray- ers 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 principles and Avays of Christianity: but after- wards, when most of the baptized were infants, and so not capable of such solemnities, this custom was altered, and baptism administered at all times of the year, as at the beginning of Christianity. Wheatly. - (9.) All this week, which we call Easter-week, was anciently kept holy ; but above others these two days were most observed. In some particu- lars the whole interval between Easter and Pente- cost was honoured with an esteem equal to the Lord's day. UEsirange. To shew the great MONDAY IN EASTER -Yv^EEK. 227 lieveth in him shall receive remission of sins. (10.) The Gospel. St. Luke xxiv. 13. BEHOLD, two of his disciples went that same day to a village called Emmaus. which was from Jerusalem about threescore fur- longs. And they talked together of all these things which had happened. And it came to pass, that while they communed together, and reasoned, Jesus himself drew near, and went with them. But their eyes were hold- en, that they should not know him. And he said unto them, What manner of com- munications are these that ye have one to another, as ye walk, and are sad ? And one solemnity of the Easter festival the Church has set apart the two following days after Sunday, for the exercise of religious duty : to the end that we might have leisure to confirm our faith in the grand article of our Saviour's resurrection, and to exert our devout affections in all those happy conse- quences that are deducible from it. Nelson. (1(1.) In this speech of St, Peter, the apostle gives an account of the word and preaching of our \, Lord, and also of his resurrection from the dead; /j "Him God raised up the third day, and shewed him openly; not to all the people, but unto witness- es chosen before of God, even to us, who did eat and drink with him after he rose from the dead." But, it may be said, why not to all the people 1 Would not so public a display of the miracle be ,f iife-more convincing, and free from all suspicion of \ fraud 1 Perhaps it might : but neither had the i Jews, who rejected a long series of public miracles, which were continued even while our Lord hung on the cross, any right to prescribe conditions for their believing the resurrection ; nor is there want- ing a sufficient body of evidence to establish this beyond all power of the gainsayer and unbeliever ; as will appear from these few considerations. Although Christ did not appear to all the people after his resurrection, yet they wanted not convinc- ing proof that he was risen. " The chief priests and Pharisees came together unto Pilate, saying. Sir, we remember that that deceiver said, while he was yet ahve, after three days I will rise again : command, therefore, that the sepulchre be made sure, lest his disciples come by night, and steal him away, and say unto the people he is risen from the dead ; so the last error shall be worse than the first. Pilate said unto them. Ye have a watch ; go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch." This attention and vigilance are remarkable, and shew the extreme caution of those sagacious enemies to prevent all possibility / of them, whose name was Cleopas, answer- ing, said unto him, Art thou only a stranger in Jerusalem, and hast not known the things wliich are come to pass there in these days'? And he said unto them, Wiiat things? And they said unto him, Concerning Jesus of Nazareth, who was a prophet, mighty in deed and word, before God and all the people : and how the chief priests and our rulers delivered iiim to be condemned to death, and have crucified him. But we trusted that it had been he who should have redeemed Israel : and beside all this, to-day is the third day since thcvse thmgs were done. Yea, and certain women also of our com- pany made us astonished, who were early at of fraud, in the followers of Christ. But finding that the body had, notwithstanding all their care, disappeared from the sep'ulchre, and that the guard, having seen an angel, had become like dead men, they resort to the very conduct which they affected to condemn, to fraud and subornation of false witnesses. For, when some of the watch came to the city, and shewed the chief priests what was done,^ they gave money to the soldiers, desiring them to say, that while they slept his disciples had stolen him away ; and promising to secure them against punishment from the governor. This strange proceeding speaks fully for itself; and like many other impostures ends in its own confusion. For, out of their great zeal to prove the charge, they make the soldiers prove too much : they bring their testimony to a fact, which in the same breath they declare to have happened while they slept. Com- pare this deUberate system of fraud, this readiness in contriving, and assurance in upholding a palpa- ble and odious lie, with the reluctant assent of our Lord's disciples, with their candid account of their own slowness of conviction, with the simplicity and integrity of the whole narrative ; and you will on the one hand, discover the father of lies too suc- cessful with that unhappy nation ; and, on th^ other, be led to adore the God of truth for thus manifesting himself by such plain and evident signs. Again, The apostles, Vi^ho were witnesses of the resurrection, had, upon the death of their Master, and before this event took place, given up all for lost, and nearly consigned themselves to de- spair. Even his own predictions of the event seem to have been forgotten, or little relied upon. The first revival of their hopes was occasioned by his resurrection : and, as this change cannot be other- wise accounted for, so neither were they at all like- ly to be deceived in a matter about which they were at first very incredulous, and in which they had several opportunities to be satisfied. Above all, they could not fancy themselves endued with the 228 TUESDAY IN EASTER- WEEK. the sepulchre ; and w^hen they found not his body, they came, saying, that they had also seen a vision of angels, which said iliat he was ahve. And certain of them who were with us went to the sepnlchre. and found it even so as the women had said ; hut him they saw not. Then lie said unto them, O fools, and slow of heart to believe all that the prophets have spoken ! ought not Clirist to have suffered these tilings, and to enter into his glory? And beginning at JMoses, and all the prophets, he expounded unto them in all the Scriptures the things concerning him- self. And they drew ni^h unto the village whither they went : and he made as though he would have gone farther : but they con- strained him, saying, Abide with us ; for it is towards evenmg, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake and gave to them. And their eyes were opened, and they knew him, and he vanished out of their sight. And they said one to another, Did not our heart burn within us, when he talked with us by the way, and while he opened to us the Scriptures ? And the^'' rose up the same hour, and returned to Jerusa- lem, and found the eleven gathered together, gift of various tongues to preach, and other miracu- lous powers to confirm, this doctrine. The people, therefore, who .were witnesses to these things, could not have had a higher degree of evidence ; no, not even in the sight of our Lord himself. So that the purpose of God in shewing him only to chosen persons, and through them spreadmg a knowledge of the resurrection to the rest of the world, was amply sufficient for the conviction of all honest minds, which alone are worthy to be satisfied. Others would net be persuaded, though one rose from the dead, and were actually seen by them. Dr. Stack. (11.) From the narrative contained in this day's Gospel, in which our Lord discourses of the neces- sity of the death and resurrection of the Messiah, we may learn, as he taught the two disciples, not to take an estimate of the counsels of God by the designs of men ; for God by ways contrary to ijiu- man judgment brings to pass the purposes of his eternal providence. The glories of Christ were not made pompous by human circumstances : his kingdom was spiritual : he was to enter into felici- ty through the gate of death: he refused to do miracles before Herod, and yet did them before the people : he confuted his accusers by silence ; and did not descend from the cross, when they offered to believe in him, if he would, but left them to be and them that were with them, saying. The Lord is risen indeed, and hath appeared un- to Simon. And they told what tilings were done in the way, and how he was known of them in breaking of bread. (11.) STttCStiag III 33a.stcr=iBCfU. The Collect. ALMIGHTY God, who through thine only begotten Son Jesus Christ hast overcome death, and opened unto us the gate of ever- lasting life ; we humbly beseech thee, that as, by thy special grace preventing ns, thou dost put into our minds good desires ; so by thy continnal help we may bring the same to good effect, through Jesus Christ our Lord; who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. For the Epistle. Acts xiii. 26. MEN and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salva- tion sent. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath-day, they have fulfilled them in condemning him. And though persuaded by greater arguments of his power, the miraculous circumstances of his death, and the glories of his resurrection : and by walking in the secret paths of the divine counsels hath commanded ^ us to adore his footsteps, to admire and revere his / wisdom, to be satisfied with all the events of pro- ' vidence, and to rejoice in him, if by afflictions he makes us holy, if by persecutions he supports and enlarges his Church, if by death he brings us to life. Provided Ave arrive at the communion of his felicities, we must let him choose the way : itbeing sufficient that he is our guide, and our support, and " our exceeding great reward." For therefore Christ preached to the two disciples going to Emmaus the way of the cross, and the necessity of that passage, that the-wisdom of God might be glorified, and the conjectures of man ashamed. 2. Whilst his discourse lasted, they knew him not; but in the breaking of bread he discovered himself. For he turned their meal into a sacra- ment, and their darkness to light: and, having to his sermon added the sacrament, opened all their discerning faculties, the eyes of their body, and their understanding too : to represent to us, that, when we are blessed with the opportunities of both those instruments, we want no exterior assistance to guide us in the way to the knowing and enjoy- ing of our Lord. Bp, Jeremy Taylor. TUESDAY IN EASTER- WEEK. 229 they found no cause of death in him, yet de-. sired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in the sepulchre. But God raised him from the dead : and he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise wliich was made unto the fothers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again ; as it is also written in the second Psalm, Thou art my Son, this day have [ begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will orive yon the sure mercies of David. Wherefore he saith also in another Psalm, Thou shalt not suffer thine Holy One to see corruption. For David, after he had served his own generation, by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption : but he, whom God raised again, saw no corruption. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins : and by him all "that be- (12.) This discourse afibrds a correct notion of St* Paul's preaching. He is addressing those who were believers of the Jewish law, and therefore founds his argument in the early history of their nation, as St. Peter and St. Stephen, for the same reason, had done before him. From the tendency of the Jewish dispensation, and the express lan- guage of the prophets, he deduces the necessary and actual appearance ot^the Saviour Jesus. "Men and brethren, children of the stock of Abraham, and whosoever among you fearethGod, (that is, native Jews and devout Gentiles,) to you is the word of this salvation sent ;" an expression according witli our Saviour's own declaration, that '■ repentance and remission of sins should be preached in his name" among "all nations, beginning at Jerusa- lem." A summary of our Lord's death and resur- rection is next recited, and a suitable application made. Then follows the grand conclusion to Avhich both the law and the prophets had only been preparatory. " Be it known unto you, therefore, men and brethren, that through this man is preach- ed unto you the forgiveness of sins." The justi- ficatior: of man by the faith of Christ, in opposition to the " works of the law," or any human works, is the doctrine of St. Paul, and the true doctrine of the Church. " By him all that believe are justified from all things from which ye could not be justified lieve are justified from all things, from which ye could not be justified by the law of Moses. Beware, therefore, lest that come upon yon which is spoken of in the prophets, Behold, ye despisers, and wonder, and perish : for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. (12.) The Gosj)el. St. Luke xxiv. 36. JESUS himself stood in the midst ot them, and saith unto them, Peace be unto you. But they were terrified and affright- ed, and supposed that they had seen a spirit. And he said unto them. Why are ye trou- bled, and why do Ihoughfs arise in your hearts 7 Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he showed them his hands and his feet. And while they yet believed not for joy. and won- dered, he said unto them, Have ye here any meat? And they gave him a piece of broil- ed fish, and of an honey-comb. And he took it, and did eat before them. And he said unto them. These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were by the law of Moses." Neither the purifications of the Jewish Law, nor the merits of man, however applied, will be. effectual to man's salvation. The one may be preparatory to that happy state, and the other a genuine fruit of faith ; but, as a merito- rious cause, we must rely solely on the sacrifice of Christ. " The law made nothing perfect, but it was the bringing in of a better hope." Therefore, the same apostle says in another place, " a man is justified by faith without the deeds of the law;" a faith productive of every blessed, every sanctifying grace. The apostle concludes this discourse with a solemn warning taken from one of their own prophets, and calculated to make a deep impres- sion on their minds. "Behold, ye despisers, and wonder, and perish ; for I work a work in your days, a work which He shall in no wise believe, though a man declare it unto you," though it be laid before you, in the plainest manner, supported by the clearest and most incontrovertible evi- dence. This passage evidently refers to the approaching ruin of the Jewish people ; and this solemn admo- nition leads to this important conclusion, that the only way, by which a Jew might secure himself from being involved in this national evil, was by embracing Christianity. This indeed is the way, the only way by which all temporal evils may be 230 THE FIRST SUNDAY AFTER EASTER. written in tlie law of Moses, and in the Pro- phets, and in the Psahns, concerning me. Then opened he their nuderstandino:, that they might nnderstand the Scriptnres ; and said unto them, Thus it is written, and tluis it behooved Christ to suffer, and to rise from the dead the third day : and that repentance and remission of sins should be preached in his name among all nations, begiiming at Jerusalem. And ye are witnesses of these "N things. ' ♦ ^*hc iFu'St ^tiu^as after 22astci\ (13.; The Collect. ALMIGHTY Father, who hast given thine only Son to die for our sins, and to rise again for our justification ; grant us so to put away the leaven of malice and wicked- ness, that we may always serve thee in pure- ness of living and truth, through the merits avoided : at least it is the way by wliich they may be converted to real and substantial blessings. Happy shall we be if the application of this passase does not rest upon ourselves ! for, though the Jewish veil may not be upon our hearts, yet the darkness of iniquity, and the impenetrable dark- ness of infidelity, may spread thembelves over many souls, even m the brightest region of the Sun of righteousness. That this may not be our case, let us pray, in the language of our Liturgy, that " God, who did teach the hearts of his faithful people, by sending to them the light of his Holy Spirit, would grant us by the same Spirit to have a right judg- ment in all things, and evermore to rejoice in his holy comfort, through the merits of Jesus Christ our Saviour, who liveth and reigneth with him, in the unity of the same Spirit, one God, world Avith- out end. Amen." Brewster. (13.) The Octaves of the principal feasts were in the ancient Church particularly observed, and on them was commonly repeated some part of the ser- vice of the festival. Thus till the last Review, the Collect used on Easter Day at the first communion in Edward's first book, and still retained, was re- peated on the first Sunday after Easter, and the Collect at the second Communion, which, at the last revisal, was transferred to the first Sunday af- ter Easter, expressly commemorates the Resurrec- tion. This was called Low Sunday, the solemni- zation of Easter being again observed, though in a lower degree. The Latin Ritualists, and other of their writers, style it Dominica in alhis, the Sunday of Albes, or white vestments. The vigil of Easter was the most solemn time for Baptism, and on the Sunday after Easter the Neophytes, or of the same thy Son Jesus Christ our Lord. Amen. The Epistle. 1 St, John v. 4. WHATSOEVER is born of God, over- cometh the world ; and this is the victory that overcotneth the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God ? This is he that came by water and blood, even Jesus Christ ; not by water only, but by water and blood : and it is the Spirit that beareth witness, becayse the Spirit is truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost : and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood : and these three agree in one. If we receive the witness of men, the witness of God is greater : for this is the witness of God, which he hath testified of his Son. He that newly baptized, laid aside, and committed to the repository of the Church, the white baptismal gar- ments, which, from their being signs of the purity received at Baptism, were called Chrlsoms, and were worn eight days, including Easter Day and Low Sunday. [Octo diesNeophytorum. Austin.'] The Chrisoms were preserved in the pubhc re- positories of the Church, that they might be pro- duced in evidence against such as should violate their solemn baptismal vows. With reference to this practice, the Epistle for the day was probably selected. It exhorts them that are born of God by baptism, to labour to overcome the world, as they at their baptism had promised and vowed. The Gospel mentions Christ's appearance to his disci- ples after his Resurrection, his breathing upon them, and commissioning them to remit and retain / , sins; thus confyrming ihe truth of the Resurrec- tion. This week Avas formerly devoted to two dif- ferent purposes : to the contemplation of the mys- tery of baptism, and of the Resurrection : and two offices (or rather a double office) were appointed for each day, which were consecutively read. If these two respective offices any where remain separate, and distinct, it is only in the Church of Milan. Shepherd. The Collect for the day reminds us of the reason of Christ's death, namely, our sins: and of the end of his resurrection, namely, our justification: and thence teaches us to pray for grace to serve God aright. Suitable to this is the Epistle, which re. minds us of our new birth by Christ's resurrection, and of the blessed fruits and effects of it. The Gospel continues the great subject of Christ's re- surrection, and contains the means used for con- THE FIRST SUNDAY AFTER EASTER. 231 believeth on the Son of God, hath the wit- ness in himself: he that beheveth not God, hath made him a har, because he beUeveth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life ; and this life is in his Son. He that hath the Son b.ath life ; and he that fi hath not the Son hath not life. (14.) t/ The Gospel. St. John xx. 19. THE same day at evening, being the first day of the week, when the doors were shut, where the disciples were assembled for fear vincing the disciples of the reality of it, the effects it had on them, and the public blessings that were conferred thereupon. Dr. Hole. (14.) The great and glorious things, which our blessed Saviour hath done for mankind, are not in- tended to excuse his followers from action ; but to enable, them for it, and to render them successful in it. Therefore, from the contemplation of that conquest, which by his death and resurrection he hath already won, the Church very fitly and natu- rally leads US, in the Epistle for this day, to that, which every disciple of Jesus is expected to aspire after, and to gain in his own person. The world is one of those enemies, against which every Chris- tian engages soleinnly and formally, at the instant of taking that profession upon himself in baptism. And our entering into this covenant,, the new rela- tion we contract there, the new life we then begin and engage to lead, and the communications of God's Holy Spirit, received in that sacrament, to strengthen, and enable us to persevere, in the faith- ful discharge of those engagements, do in effect make up our second and spiritual birth. So that the persons "*born of God" are baptized and faith- ful Christians ; and the Scripture now in hand does not only imply the necessity such lie under of fighting and conquering, by saying, that " whatso- ever is born of God, overcometh the world ;" but it acquaints us, what weapon is put into their hand for that purpose, by adding, " And this is the vic- tory, that overcometh the world, even our faith." By the " victory" we are to understand the means or instrument of obtaining it ; and by " our faith" is intended the belief of the Christian religion, as it is delivered down to us in the Gospel, and summari- ly contained at ver. 5, in this one article, that "Je- sus is the Son of God." Hereby are implied, a firm assent to the truth of his doctrines, a steadfast re- liance upon the merit of his sufferings, and an as- sured expectation of his glorious promises ; doc- trmes, which a person divine could not have taught, had ihey not been true : sufferings, which, because undergone by a person divine, cannot but be ot infinite worth and efficacy ; promises, which a of the Jews, came Jesus and stood in the midst, and saith unto tbem, Peace be unto you. And when he had so said, he showed unto them his }>ands and his side^ Then were the disciples glad when they Isaw the Lord. Tiien said Jesus to tbeiii again, Peace be unto you : as my Father hath sent me, even so send I you. And when he had said this, lie breathed on them, and saith unto them, Receive ye the Holy Ghost : whose soever sins ye remit, they are remit- ted unto them ; and whose soever sins ye j retain, they are retained. (15.) ,/^ person divine can and will make good to the utter- most ; and therefore to men whose minds are pos- sessed with this belief, the difficulty of overcoming the world is more than balanced, by that absolute certainty of a future leward, and by the excellence of that reward ; a reward incomparably, inconceiva- bly beyond any happiness this world can give : a reward peculiar to them, who are content to despise and reject the present less, in prospect of the dis- tant greater bliss : which this Son of God hath pledged his truth most solemnly for; nay, hath already invested human nature in, by exalting our flesh to the right hand of the Majesty on high. In virtue of this faith it was, that difficulties and dangers, scourgings and imprisonments, tortures and death, have been encountered, endured, defeat- ed, triumphed over, by that glorious and invincible army of prophets, apostles, and martyrs, who have fought this good fight, and approved themselves more than conquerors in it. And what should hin- der us from being equally successful ? Their pas- sions and infirmities were the same. Our arms and assistances are the siime. Human nature, and the Christian religion, continue unchangeable in every age of the Church. They conquered not through their own strength, but through him " that loved them ;" and he " that loved them" loveth us also. (Rom. viii. 37.) And, provided we be care- ful not to degenerate from such principles and such examples, he will be equally ready to sustain us in our combat, and to recompense us for it, and after it, with the same crown of life and righteousness. Dean Stanliope. (15.) It is to be observed here, that Christ re- newed his disciples' commission for the work of the ministry. They were probably much discouraged with the remembrance of their faint-heartedness in the time of his sufferings : he now therefore com- missions them anew, and sends them forth with these words, "As my Father haih sent me," that is, to preach, plant, an^i propagate the Gospel, " even so send I you." By the same authority, and for the same ends in part, for which I was sent by my Father, do I send you ; namely, to gather, to 232 THE SECOND SUNDAY AFTER EASTER. STItc Sccontf Sun^nn after Sastcr. '16.) The Collect. ALMIGHTY God, who hast g^iven thine only Son to be unto us both a sacrifice for sin, and also an ensiunple of fjodly life ; give us grace that we may always most thankfully receive that his inestimable benefit, and al- so daily endeavour ourselves to follow the blessed steps of his most holy life, through the same Jesus Christ our Lord. Amen. The Epistle. 1 St. Pet. ii. 19. THIS' is thank- worthy, if a man for con- science toward God endure grief^ suffering wrongfully. For what glory is it. if when ye be buffeted for your faults, ye shall take it patiently? Bat if when ye do well, and suffer for it, ye take it patiently, this is ac- ceptable with God. For even hereunto were ye called ; because Christ also suffered for us, leaving us an example, that ye should follow iiis steps : who did no sin, neither u'as guile found in his mouth : who, govern, and instruct my Church. Hence we learn, that wheu Christ left the world, he did not leave the Church destitute of a regular ministry for the Gospel, which should continue to the end of the world. As Christ was sent by his Father, so are his ministers sent by him ; and having the same authority and commission they may expect the same success and blessiasr ; and the contempt, cast upon them and their message, ultimately reflects on God and Christ, whose messengers they are. Burkitt. (16.) The Collect for this day reminds us of a double end, for which God the Father gave his Son ; teaches us to apply them by thankfulness and imitation of his holy life. The Epistle for the day sets before us that admirable pattern, so remarka- ble under sufferings, and so deserving of our imi- tation. And the Epistle having in its close spoken of him as the Shepherd and Bishop of our souls, from whom we have erred and strayed like lost sheep, the Gospel sets him before us in the charac- ter of a shepherd, noticing particularly his great love and care for his sheep. Dr. Hole. (17.) The principal lesson, that we have to learn from hence, is to have regard to the cause of our sufferings ; that they be only for a good cause, and not the just demerit of our faults. To suffer for Christ, or for " righteousness' sake,"' is a matter of great joy, and will be attended with an ample re- ward, for " blessed are they that are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are ve when men shall revile and when he was reviled, reviled not again ; when he suffered, he threatened not ; but committed himself to him that judgetli righteously : who his own self bare our sins in his own body on the tree, that we, being dead to sin, should live unto righteousness : by whose stripes ye were healed. For ye were as sheep going astray ; but are now re- turned unto the shepherd and bishop of your souls. (17.) The Gospel. St. John x. 11. JESUS said, I am the good shepiierd : the good shepherd giveth his life for the sheep. J3iit he that is an hireling, and not the shep- herd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fieeth ; and the wolf catcheth them, and scattereth the sheep. The hireling fieeth because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father : and I lay down my life for the sheep. And other sheep I have, which are persecute you, for great is your reward in heaven." Matt. V. 10, 11, 12. St. Peter advises all Chris- tians to take heed, " that they suffer not as murder- ers, or thieves, or evil doers, or as busybodies in other men's matters, yet if any man suffer as a Christian, let him not be ashamed(" 1 Pet. iv. 15 ; intimating, that it is no matter of glory, but of shame, to suffer for our vices and enormities. "But if ye suffer for righteoiTsness' sake," saith the apostle, "happy are ye ;" and be not afraid of their terror, neither be troubled, only sanctify God in your hearts, and labour to have and to keep a good conscience, that whereas they speak of you as evil doers, they may be ashamed that falsely ac- cuse your good conversation iu Christ. " For it is better, if the will of God be so, that ye suffer for well-doing, than for evil doing;" therein following the example of our Saviour, " who suffered for usj the just for the unjust, that he might bring us to God." 1 Pet. iii. U— IS. Lastly, Let the sense of owx returning to Christ, the great Shepherd and Bishop of our souls, and being made conformable to him in all our suffer- ings in a good cause, teach us to lift up our heads, and rather to rejoice than repine at such tribula- tions. Our Saviour himself was made perfect by sufferings ; he received not the crown, before he had endured the cross ; and truly our way to eter- nal life is gladly to suffer with him. He, that is too delicate and tender to bear any hardship for his Saviour, is not worthy of him, and shall never re- ceive any benefit by his sufferings ; such an one THE THIRD SUNDAY AFTER EASTER. 233 not of this fold ; them also I must brin^, and they shall hear my voice ; and there shall be one fold and one shepherd. (18.) She Klxiv^ S'Uii^ap after faster. (190 The Collect. ALIMIGHTY God, who showest to them that are in error the light of thy truth, to will soon make shipwreck of faith and a good con- science, and in time of temptation will fall away. They, that do so, will be disowned by him at the last day, and be doomed for ever to depart from him : whereas, by adhering to him in the time of trial and persecution, we engage him in time of need to stand by us : and if we suffer with him, we shall be glorified together. Dr. Hole. (18.) The Epistle concludes with giving to our blessed Saviour the title of " Shepherd and Bishop of our souls." The Gospel does not only introduce that Saviour taking that denomination to himself; but giving a reason, why it belonged to him, in a manner so peculiar, that no other can presume to lay the like claim to it. The ground of this is laid in a degree of love, so tender and so costly, as none be- side ever came up or near to ; no less than laying down his own life for the benefit and preservation of his flock, which otherwise must inevitably have fallen a prey to that ravening wolf, v/hose con- stant practice is to hunt and devour poor defence- less souls. Dean Stanhope. From the character of the Shepherd of his flock thus taken to himself by our blessed Saviour, the following duties appear to arise, and press upon us. We may remark, that, as the very title of the shepherd implies a flock, so Christ h*th left it for the characteristic mark of his flock, that they v/ho belong to it in sincerity and truth, will be ready to overcome, to listen to his counsels, and to hear his voice. He calls to us, in his word and precepts, that we may love that fellowship, to which he joined himself, and over which he holds a never ceasing charge. He calls to us jointly, that we may cleave to that communion, and keep together in untainted and safe pastures ; and that we may disappoint the arts of such as lie in wait to deceive or to destroy. Christ calls us to him by his teach- ing and example. Nor does he spare to give the flock that food of which he spake, whilst he went before them in his earthly course. He gave the Jewish people bread by miracle, Avhen he was touched with their bodily necessities; at which time too he declared, that " they were as sheep, having no shepherd :" but he reproved them, when he found that too many of them followed him for that food only. He exhorted them to labour for the 30 the intent that they may return into the way of righteousness ; grant unto all those who are admitted into the fellowship of Christ's religion, that they may avoid those things that are contrary to their profession, and follow all such things as are agreeable to the same, through our Lord Jesus Christ. Ame7i. The Epistle. 1 St. Pet. ii. 11. DEARLY beloved, I beseech you, as meat which does not perish ; and such at all times should be our care and endeavour. He, who provided so eflfectually for his flock, established and ordained the special channels and appointed means for such supplies. He left the font of baptism for ever open, as Abraham dug his wells for succeeding generations. He instituted a perpetual grant of the bread of life and blessing for his people; not laying up corn, as Joseph did, for a seven years' famine, but giving the true bread of life, for ever, to his people. Let us remember the great duty of cleaving to that faithful Guide, who humbled himself to seek that which was lost, and brought it to his own fold, on his shoulders, rejoicing. If a flock with- out a shepherd be the truest image of a state of danger and destruction, let us remember also that guilt is added to the danger, "when they, who, in past time, were without a shepherd, shall flee from him, when he is indeed come to gather them from brinks and precipices, and to fold them in perpetual safety. It is one foldf, under one shepherd, howeyer par- celled out according to the bounds of diverse na- tions. There is one well of life, in baptism ; one food of doctrine and communion : one rule of dis- cipline, in which the duties of the pastor and the flock are marked out and prescribed. Let us then so live in Christian fellowship and concord, in strict integrity of mind and conscience ; in holiness of life ; in faith and charity: returning to the fold of safety by a swift repentance, if at any time we shall have strayed from it into devious ways, and abiding stedfast in that happy and se- cure enclosure, in the unity of the Spirit, and the bond of peace ; looking forward to that glad day when the Christian fold shall be made to enlarge its bounds, when the flock shall be more fully gathered under one good Shepherd Jesus Christ, the right- teous, to whom with the Father and the Holy Ghost, be ascribed all honour, worship, and praise, henceforth, and for evermore. Archdeacon Pott. (19.) Hitherto since Easter, the Church hath been as it were overwhelmed in the joyful medita- tion of Christ's resurrection from the dead, or chiefly about it, and that hath been the subject of 234 THE THIRD SUNDAY AFTER EASTER. strangers and pilgrims, abstain from fleshly lusts, which war against the soul ; having your conversation honest among the Gen- tiles ; that whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify God in the day of visitation. Submit yourselves to every ordinance of man for the Lord's sake ; whether it be to the king, as supreme ; or unto governors, as unto them that are sent by him, for the punishment of evil-doers, and for the praise of them that do well. For so is the will of God, that with well- doing ye may put to silence the ignorance of foolish men : as free, and not using your all the Collects since then. Now in this Collect (as somewhat also in one of the readings afore- going) the Church reflects upon that other ancient paschal solemnity, the general baptism that was used at that time : so that this CoOect is for the new baptized, or new regenerates by baptism : de- siring Almighty God, " who shews the light of his truth to them that be in error," enlightening tliem Dy baptism (which was therefore called " illumina- tion," and the baptized -' the enlightened") to grant them "that be admitted into the fellowship of Christ's religion," namely by baptism, " that they may escheAV those things that are contrary to their profession," or vow in baptism, «&.c. Though this custom of general baptism at Easter be not in use now, yet this CoUect is still seasonable, as a gene- ral anniversary commemoration of the great bless- ings received Irom God by our baptism, and our solemn vow and profession made to him therein. The ancients were wont to observe an anniver- sary commemoration of their baptism ; they, that were baptized at Easter the year before, came the year following, the same day, to the Church, and solemnly with oblations, and other religious offices, commemorated the anniversary day of their new birth. Though our Church does not in every par- ticidar observe the same custom, yet she draws near to the ancient practice in this solemn though general, anniversary commemoration of baptism this day, minding us all this day of our baptism, and our vow made therein, and praying to God to enable us all to keep it. And for this very reason does she appoint children to be baptized, upon Sun- days, and other holy-days, when most people are present', that they may be put in reraembi-ance of their own profession made to God in baptism. And happy were it for us, if we would make good use of this care of the Church, by often rememberin"' that solemn vow, by which we have dedicated our- selves to God to be an holy people; the wilful breach of which vow is horrid sacrilege. In the Gospel our Saviour tells his disciples, that liberty for a cloak of maliciousness ; but as servants of God. Honolfir all men. Love the brotherhood. Fear God. Honour the King. (20.) Tfie Gospel. St. John xvi. 16. (jr JESUS said to his disciples, A little while, and ye shall not see me ; and again, a little while, and ye shall see me ; because I go to the Father. Then said some of his disci- ples among themselves, What is this that he saith unto us, A little while, and ye shall not see me ; and. again, a little while, and ye shall see me ; and, Because I go to the Father ? They said therefore, What is this though they "should weep and lament", (by reason of his death) "their sorrow should be turned into joy, which no man should take from them ;" name- ly, after his resurrection. And such joy belongs to this time, and to us in it, if we be also his true disciples and followers; which how we may be, the Epistle shews, by minding us of what we pro- mised and vowed, when we were admitted into Christ's school, and gave up our names to him, . " the abstaining from fleshly lusts, and having honest conversation" in all our relations. And this is the main drift of the whole Epistle (the first of St. Peter) out of which this is taken ; to persuade them that were born again, and lately become Christians, to walk suitably to such an holy profes- sion, and that chiefly in regard " of the lively hope, unto which they were begotten again by the resur- rection of Jesus Christ from the dead;" and so is most agreeable to the Church's meditations this day and season. Bp. Sparroio. (20.) In compliance with the entreaties of the apostles in this Epistle, let us carefully eschew all sinful lusts, as contrary and disagreeable to our profession ; and follow honesty in all our dealings, submission to our superiors, with a right use of our Christian liberty ; giving honour to all men, love to our brethren ; and joining to these the fear of God, and honouring our civil rulers, as things agreeable to the religion we profess, and answer- ing the end and designs of it. To this we stand obliged by the decency of the thing, it being highly fit and reasonable, that we should be and do as we pretend ; and likewise by the great indecency of the contrary; it being gross- ly absurd and unbecoming, to pretend to great a things and to do nothing like it. Again, the honour f . of our persons and profession requires us to walk •Avorthy of both. When we live by the rules and precepts of Christianity, we bring ciredit to our re- ligion and ourselves, whereas both are disparaged by an unsuitable conversation ; yea, we reflect dis- honoiir upon Christ, and bring an evil report upon j THE FOURTH SUNDAY AFTER EASTER. 235 that lie saith, A little while ? we cannot tell what he saith. Now Jesus kne\y that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that 1 said, A little while, and ye shall not see me ; and, ag-ain, a little while, and ye shall see me? Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice : and ye shall be sorrow- ful, but your sorrow shall be turned into joy. A woman whe,n she is in travail hath sor- row, because her hour is come : but as soon as she is delivered of the child, she remeni- bereth no more the anguish, for joy that a man is born into the world. And ye now therefore liave sorrow : but I will see you again, and your heart shall rejoice, and your ij joy no man taketh from you. (21.) his ways, when we act contrary to what we pro- fess, and wear his livery only as a cloak for our sinful practices. Lastly, our own interest obliges us to act suitably to our profession; it being a matter of great com- fort to us here, and of a much greater reward here- after, for such will surely find an entrance into their Master's joy, and be made forever happy with him ; when the titular and nominal Christian, that usurps the name of Christ, without hving answer- ably to it, shall be for ever excluded from his pre- sence^ and have his portion with hypocrites and unbelievers, which it will concern us above alf things to prevent. Dr. Hole. (21.) The words of this Gospel, spoken to the disciples in a very critical juncture, are of very comfortable import, and, if duly considered, will have a like effect upon us, as they had upon thera, in proportion as our circumstances and theirs agree. But surely those Christians are without excuse, who do not improve them to these two purposes at least. 1. To quicken us in the pursuit after so excellent a joy. There is this good correspondence between the offices of the day, that the Gospel enforces the exhortation in the Epistle, of considering ourselves , as " strangers and pilgrims," and so cutting those desires short, the objects whereof can stay with us but "a little while." And the Collect prayeth for grace to " eschew those things that are contrary to our" Christian "profession, and to follow all such things as are agreeable to the same." To which nothing can be more contrary, than a sensual and worldly mind ; nor any thing moire agreeable, than such earnest desires, and zealous endeavoUrs, after future and spiritual happiness, as will not suffer themselves to be diverted by any treacherous al- lurements here below. 2, The other use we should make of this Gospel S:iic jFotirtii Sttntjaj) after faster. (22.) The Collect. O ALMIGHTY God, who alone canst order the unruly wills and affections of sin- ful men ; grant unto thy people, that they may love the thing which thou commandest, and desire that which thou dost promise ; that so, among the sundry and manifold changes of the' world, our hearts may surely there be fixed where true joys are to be found, through Jesus Christ our Lord. Amen. The Epistle. St. James i. 17. EVERY good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variable- ness, neither shadow of turning. Of his is to compose our minds in time of trouble. Let us consider, that this cannot last always, that pa- tience bringeth forth precious fruit, and that it will be Our own fault, if our labours and sufferings do at last prove abortive. Let us set the "lightness" of the "affliction" against the "weight of glory, "and the " momentary " passage of the one against the " eternal " stability of the other. For this would be sure to cast the scale, and enable us, in humble imitation of our blessed Master, to " endure the cross for the joy that is set before us." Put the ut- most and worst of the case, that we are called to " resist unto blood ;" yet, even in death, we have this reflection to support us, that there is but that one " pain more," and then " the man is born." Born into a world of bliss and immortality, to a life of "joy" most exquisite and ravishing to the " heart," and that " a joy which no man taketh from him." That joy may God of his infinite mercy make us all partakers of, through the merits and mediation of him, Avho hath shed his blood to pur- chase it for us, Jesus Christ, the Son of his love, to whom with the Father, and the Holy Spirit, be all honour and glory, now and forever. Amen. Dean Stanhope. (22.) This Collect is fit for this paschal time from Easter to Pentecost, a time of greatest joy ; the Church therefore prays that we may rightly ob- serve the time, be full of joy in a joyful time, and withal that our joy may be a true and real joy, that our hearts may surely there be fixed, where true joys are to be found : such joys as Christ's resur- rection, and the promised Comforter afford. And one or both of these twQgrand occasions of joy and exultation (to wit, Christ's resurrection, and the promise of the Comforter) are the principal subject of the Gospels from Easter to Whitsuntide ; but lest our joy should grow presumptuous and luxuriant (as joy is apt to exceed) the Epistles for the same time 236 THE FOURTH SUNDAY AFTER EASTER. own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, sl(?w to wrath ; for the wrath of man worketh not tlie righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls. (23.) The Gospel. St. John xvi. 5. JESUS said unto his disciples, Now I go my way to him that sent me, and none of you asketh me, Whither goest thou ? But because I have said these tilings unto you, sorrow hath filled your heart. Nevertheless, 1 tell you the truth ; it is expedient for you that I go away ; for if I go not away, the Comforter will not come unto you ; but if admonish us of duties answerable, to believe in Christ, to rise from tlie grave of sin, to be patient, loving, meek, charitable, &c ; having our Lord for an example, and the promise of his Spirit for our guide, strength, and comfort. Bp. Sparrow. (23.) From this passage we should learn, 1. To ascribe with all possible thankfulness every advan- tage we enjoy, whether of nature, of fortune, or of grace, to the good God alone, who is the giver of them. 2. Hence we are likewise taught, where in particular to lay the inestimable benefit of our spiritual regeneration and salvation. That it is en- tirely owing to God, and an instance of his free and undeserved grace. 3. It is observable, that he as- signs to the " word of truth " a part in this work : and such a part as intimates it to be the instrumental cause of our new and spiritual birth. With regard to wdiich " word " he lays down directions for our behaviour in the three following verses, importing that we make use of all proper means and opportu- nities for being instructed in this " word," and so understanding our duty : that we be modest and do not take upon ourselves to be teachers, through a vain conceit of our own sufficiency : that we endeavour to govern our passions, particularly that of auger, and cultivate its opposite virtue, meekness : and that we lay apart that sensuality and those fleshly lusts, which are irreconcileable with the purity of heart and life enjoined by the Gospel. Lastly, we may observe the significance of that metaphor, which commands us to receive the " ingrafted " word. Ingrafting, it is well known, incorporates one sort of plant with a tree of ano- ther: by which means the old stock is not de- stroyed, but a new quality so superinduced, that the fruit is from thenceforth changed, and made more generous. Thus the " word " must be I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judg- ment : of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more ; of judg- ment, because the prince of this world js judged. 1 have yet many thino-s to say unto you, but ye cannot bear them now. How- beit, when he, the Spirit of truth, is comf, he will guide yon into all truth : for he shall not speak of himself; but whatsoever he shall hear, that shall he speak ; and he will show you things to come. He shall glorify me : for he shall receive of mine, and shall show it unto you. All things that the Fa- ther hath are mine ; therefore said I, that he shall take of mine, and shall show it unto you. (24.) thoroughly joined to us, and made of a piece with us : it must penetrate, and mingle with, and influ- ence, every faculty of our minds. The wild suck- ers, which sprout from the old sour stock, must be cut low and kept under, that the new scion may re- ceive nourishment, and shoot more vigorously. Thus nature is not taken away, but its luxuriances pared off. Our appetites are not extinguished, but im- proved, and turned to nobler objects. Our affec- tions, (according to the Collect for the day) from being unruly, alter their taste ; and from henceforth "love that which God commands, and desire that which he does promise : and by making this liappy change in our originally corrupt temper and incli- nations, and so becoming a principle of a new and nobler product, we "have our fruit unto holiness, and the end everlasting life." And thus it is, that " the ingrafted word " becomes '" able to save our souls." Dean Stanhope. (24.) The Holy Ghost is here spoken of as guid- ing the apostles into all truth. A consideration of the true import of the guidance ascribed to him may enable us to judge what method he usually takes in the ordinary operations of his grace. 1. He is a guide to Christians, in the sense of one who leads a traveller on the way. He directs them what course to take, he warneth them against the pits and precipices, the difficulties and by-paths, by which, if destitute of such direction, they might wander, or perish in their journey ; and so he brings them forward in that holiness, of which himself is the perfection, and the brightest pattern. 2. He is a guide, inasmuch as he assists and supports men in their passage. This sort of guid- ance the Holy Spirit performs, when he conde- scends to our infirmities, accommodates himself to our capacities, and imparts his gifts and graces? not according to his own fulness and power togive» THE FIFTH SUNDAY AFTER EASTER. 237 Eht jFiftli Suntfas alter faster. (250 The Collect. O LORD, from whom all good things do come ; grant to us thy humble servants, That by thy holy inspiration we may think those things that are good, and by thy mer- ciful guiding may perform the same, tlirough our Lord Jesus Christ. Amen. The Epistle. St. James i. 22. BE ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of tiie word, and not a doer, he is like unto a man beholdins: his natural face in a glass. For he beholdeth himself, but in such proportions, as tlie vessels, into which they are poured, are qualified to receive them. 3. A guide is one who performs the office of a master or teacher. Sucli a guide is the Holy Ghost. He enlightens dark eyes, but by such illunihiation, as supposes a willingness to see. He leads men into paths of holiness and salvation, but then he expects a readiness to follow. He gives ability to perform that, which without him never could be done; but it is that, which will not be done neither, with- out our own pains and concurrence. " The meek" (says David) " he will guide in judgment, and the meek shall -he learn his way." Psal. xxv. 9. But still they are " meek." And, although he strength- en our weakness, and inspire our dispositions, and assist our endeavours, to be good ; yet is he no where said, by an almighty and irresistible opera- tion, to compel the obstinate, or to drag men along whether they will or no. Hence it Avill be no difficult matter, to reconcile those texts of Scripture, which attribute our sancti- fication and salvation to the " word," with some others which give the same effects to the " Spirit" of God. The short is ; this is the efficient, that the instrumental cause. We cannot come to Christ, except we be drawn ; and it is his Spirit that draws us ; and he draws us by the word! He gives a new turn to our thoughts and incHnations, dis- poses us to hearken, and consider, and endeavour ; and then he renders those actions and endeavours successful. So that all this iseffected by application of proper means, by seasonable suggestions, by in- fluences so gentle and sweet, that all is done with us, and in us. The work is so much the Spirit's, that if we be tractable and willing to do our part, he will not fail to do his : and it is so much our own too, that, if we refuse or neglect our part, he will not do it, either for us, or without us. So great agreement may we easily perceive, be- tween the Epistle and the Gospel for this day : the and goeth his way, and straightway forget- teth what manner of man he was. But whoso looketh into the perfect law of liberty and continueth therein ; he being not a for- getful hearer, but a doer of the work, this man shal I be blessed in his deed. If any man among you seem to be religious, and bridleth not his tongue, bnt deceiveth his own heart, this man's religion is vain. Pure religion and undefiled, before God and the Father, is this. To visit the fatherless and widows in their afHiction, and to keep himself unspotted from the world. (26.) The Gospel. St. John xvi. 23. VERILY, verily, I say unto you, What- soever ye shall ask the Father in my name, " word of truth begets " us, and the " Spirit of truth " guides us. So exactly alike are the predis- positions, necessary for profiting by both, I con- clude, therefore, with most earnestly exhorting every man, as he values his salvation, so to receive the one, and submit to the conduct of the other, that each may attain its proper efiect upon him : and, since " Almighty God alone can order the un- ruly wills and affections of sinful men ;" let us not be wanting to pray with our Church, that he would "grant unto'.' all his "people, to love the thing which he comraandeth, and desire that which he doth promise : that so, among the sundry and mani- fold changes of the world, our hearts may surely there be fixed, where true joys are to be found, through Jesus Christ our Lord." Amen. Dean Stanhope. (25.) The Gospel before promised a Comforter : the Epistle and Gospel this day directs us, what to do to obtain that promise. Two conditions are re- quired on our parts for the receiving of that pro- mised Comforter: first, prayers or rogations, this the Gospel teaches, " Ask and ye shall receive, that your joy may be full :" secondly, to love God, and keep his commandments, (John xiv. 15;) this the Epistle exhorts to, " See that ye be doers of the Word," &c. The Collect prays, that we may feel the fruits and comforts of this holy Spirit in our hearts by good thoughts and abiUties to perform them. Bp. Sparrow. (26.) By resembling the " word" to a glass, it is the apostle's intention to convince the "hearers only," and " not doers," that they mistake the very end and proper use of "the word." For the use of a glass is to represent men to themselves. But the end of that representation is, not that they may- sit, and contemplate, and fall into rapturous admi- ration of their own imagined beauty ; but that they may see, and so see, as to correct whatever upoa that view is found to be amiss. It is thus they are 238 THE FIFTH SUNDAY AFTER EASTER. ne will give it you. Hitherto have ye asked nothino; in my name : ask, and 3^e shall re- ceive, that your joy may be fiill. These things have I spoken nnto yon in proverbs : the time comelh, when I shall no more speak unto you in proverbs ; but I shall show you plainly of the Father. At that day ye shall ask in my name : and I say not unto you, that I will pray the Father for you ; for the Father himself loveth you, because ye have loved me, and have believed tliat I came. out from God, I caaie forth from the Father, to take effectual care, that their persons and habit be comely and composed ; which could not be ta- ken, unless this beholding of their own image had made them sensible how matters aje, and how they ought to be with them. Such is the use and end of the " word" too. By comparing the contents of this with our own dispo- sitions and actions, we may distinctly learn the state of our own souls: and, as that is found to agree or to disagree with the will of God, we have there, not only an opportunity of knowing ourselves, but a certain rule and model, whereby to amend ourselves. They, who will not look into this glass, are not so much as hearers : they who look care- lessly, and straightway forg-et their form, are the hearers, without right application, arnl that practice Avhich vv'ould certainly follow thereupon : for this is a glass which flatters none, who are content to hold it fairly, and take the report it gives : a glass, which, men are sensible enough, ought not to be held in vain. But then they are more entertained with the reflections of other people's visages than their own. You shall have them very acute in dis- covering blemishes and imperfections, and recom- mending this correction upon their account; inge- nious and ready to apply every smart thing they read, every sermon they hear, to their neighbours, and wonderfully pleased to think, how such a one's picture hath been drawn to the life: but in all this they can find no likeness of, no concern for, any fauh or failing in the proper place. Hence it is, I mentioned a right application of the word : for (^ this glass is intended to shew, not others to us, but everv man to himself: to inform us what we are, in order to make us what we should be ; not to di- vert us with the spots and deformities of our breth- ren : for this Avould prove the certain way to keep us, nay, and to render us yet a great deal more, what we should not be. Such false appliers and censurers are always too busy abroad, not to over- look that at home, which, of all the rest, stands in most need of being nicely looked into. And, who- ever they be, that turn this glass another way, cast- ing off all the discoveries made by it from them- selves, and becoming judges of their brother's liber- and am come into the world : again, I leave the world, and go to the Father. His dis- ciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee : by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe ? Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone : and yet I am not alone, because the ty and conscience ; they are the very hypocrites reproved by our Lord for employing themselves about the mote in another's eye, without regarding the beam in their own. And how "religious" so- ever they may " seem," depend upon it, all their " religion is vain." And so is theirs likewise, who reduce the Chris- tian religion to a mere science, and place all perfection in reading, and hearing, and knowing the precepts of it ; who measure their proficiency by the number of sermons they run about to attend, or the good books they are eager to peruse ; or by the niceness of the points they are able to argue upon ; as if the word had done its business by filling the head, though it never influence the heart at all. A sort of understanding this, to which even ignorance itself, when honest and unaffected, is infinitely preferable. For so our Lord himself pronounced " that servant, which knew his master's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes : but he that knew not," (that is, was not in a capacity of know- ing.) " and did commit things worthy of stripes, shall be beaten with few stripes." (Luke xii. 47, 48.) Alas ! it is action only that crowns all oui studies. The word is of equal service and neces- sity, for quickening and exciting us to what we al- ready do, as for instructing us in what we do not yet understand. It is not said, " Happy are ye if ye know these things ;" but, " If ye know these things, happy are ye if ye do thera." (John xiii. 17.) In short, to be wise in spiritual matters is no far- // ther an advantage, than as it disposes us to be good, for that alone is being "wise unto salvation." And he, in the Christian sense, knows most, who leads his life best. So great reason have allthosewell-meanmg peo- ple to be very jealous over their own hearts, who use a very commendable industry indeed, in learn- ing the precepts of this law : so much it concerns them to examine, by the marks laid down under my former head, what effect they feel upon their temper and behaviour. And whether, after so fre- quent, and so zealous, I had almost said, such in- finite hearing, they be not like the men of voracious jr \-y THE ASCENSION-DAY. 239 •r Father is with me. These things 1 have spoken unto you, that in me ye might have peace. In the world ye shall have tribula- tion : but be of good cheer ; 1 have overcome the world. (27.) appetites, who eat much and greedily, but digest and thrive by nothing; for such are sometimes the keenest and devoutest hearers ; deceived by the quantity they take in, and still " hearers" only. And therefore so seasonable and important is the petition of our Church this day ; that " He, from whom all good things do come," would "grant us, not only by his holy inspiration to think those things that be good, but by his merciful guiding to perform the same, through our Lord Jesus Christ. Amen." Dean Stanhope. (27.) It may be useful to consider what our Sa- viour means in this place by calling on his disci- ples to " be of good cheer." 1. The being of " good cheer" under "tribula- tion" does by no means infer that firmness of mind, (as some philosophers of old miscalled it) which preserves the man from being at all affected with calamities, or moved from his usual easiness of temper. How far human nature might be beholden to them, who bestowed this fanciful perfection upon it, is not worth staying to examine : let it suffice to observe, that religion is not at all obliged by it ; for the Gospel no where goes about to delude us with romantic notions : it tells no man upon a cross, or in a fire, that he feels no pain ; or that such pain is nothing to him, because it cannot reach his soul : and yet, it commands every man to continue stead- fast in his duty, notwithstanding the most exquisite tortures to deter him from it. It is entirely suited to the condition and common sense of mankind, and would not require more constancy in suffering, if it did not furnish more substantial comforts, than any other system in the world : in short, Christiani- ty leaves nature, and its passions, in the proper ex- ercise of their powers ; offers no false ideas of things without us, which experience will be sure to prove false, when we most need and wish to find l^em true ; but it allows the tenderest sense of pain and grief, and yet contrives a way to conquer that sense, and sustain our spirits under the utmost weight of them. 2. This command to be of " good cheer " belongs to such " tribulation " only, as the hand of God brings upon us. The sufferings of these disciples, in propagating the faith, seem to have been princi- pally in our Lord's view at this time ; and for these he had long since declared them " blessed." But he had also directed them to join the "wisdom of the serpent with the harmlessness of the dove ;" (Matt. V. 10, 11, 12; x. 16.) and made prudence, as well as perseverance in goodness, a truly Chris- Sfiie ^sceu^iou^Mj). (28.) The Collect. GRANT, we beseech thee. Almighty God, that like as we do believe thy only be- tian duty. When, therefore, men court danger, and draw upon themselves unnecessary sufferings, it is not the best cause, nor the best meaning in the world, that will bear such people out, or entitle them to the comforts of persecuted Christians. For these in truth do suffer, not for Christ's and right- eousness' sake, but for their own humojir and folly, the enthusiasm of a mistaken, or the heat of an in- discreet zeal. Dean Stanhope. The three Rogation Days, that is, the Monday, Tuesday, the Wednesday before Holy Thursday, ^ or the Ascension of our Lord, being by the Church of England appointed to be observed as days ol' fasting or abstinence, it maybe proper in this place to give some account of their original. These Litanic, or Rogation Days, were first in- ,y stituted by Mamertus, Bishop of Vienna, a little (^ after the middle of the fifth century. Mamertus was not the inventor of Litanies, or litanical sup- plications, but he Avas the institutor of the Roga- tion fast, and the first that applied the use of Li- tanies to the Rogation Days* To avert the irrup- tion of the Goths, and to appease the wrath of Hea- ven, which was manifested by various calamities, and many strange prodigies ; he ordered proces- sional supplications to be made (or to speak more correctly, he obtained permission from the Senate, that they should be made) on the Monday, Tues- day, and Wednesday before the Ascension. Ro- gations being the Latin name given to the proces- sional supplications^ the days were called Rogation Days. Hitherto the whole fifty days of Pentecost had been observed as one continued festival, and the appointment of a fast for three days before the As- cension, appeared to the Spanish Churches so im- proper a departure from the practice of their fore- fathers, that the council of Gironne enacted, that the Rogation fast should be kept after the day of Pentecost. This fast was unknown in the Greek Church, which kept Pentecost as one entire festival, in con- formity to ancient and general usage. But the ex- ample of Mamertus was followed by many Churches in the West, and the institution of the Rogation Days, soon passed from the diocese of Vi- enna into France, and from France into England : though it was not admitted at Rome, before the end of the eighth century, or the beginning of the ninth. The first Council of Orleans enacted, that during the three days before the Ascension, men servants and women servants should be released from work- 240 THE ASCENSION-DAY. gotten Son our Lord Jesus Christ to have as- cended into the heavens ; so we may also in heart and mind thither ascend, and with him oontinnally dwell, who liveth and reicrneth with thee and the Holy Ghost, one God, world without end. Amoi. For the Epistle. Acts i. 1. THE former treatise have I made, O Theophilus, of all that Jesus be^an both to do and teach, until the day in which he was taken up, after that he, through the Holy Ghost, had given commandments unto the apostles whom he had chosen : to whom al- so he showed himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God : and be- ing assembled together with them, com- manded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, yo have heard ing, that all the people might attend the public worship. These processional Rogations continued in England, till the Era of our Reformation. The injunctions of Q,ueen Elizabeth, which like those of Edward in 1547, prohibit litanieal proces- sions, " Require, that the curate in the common perambulations, used heretofore in the days of Ro- gations, shall at certain convenient places admonish the people to give thanks to God, in the beholding of God's benefits, for the increase and abundance of his fruits upon the faceof the earth, with thesaying of the ciii Psalm, Benedic anuna inea, (^c. at which time also the same minister shall inculcate these, or such sentences : Cursed be he which transla- tetJi the bounds and dalles of his neighbour : or such other order of prayers as shall be appomted." But no office, or order of prayer, or even single Collect has since been appointed for the Rogation Days in any of our service books : though four very excellent Homilies are provided, the first of which is to be read in the Church, after the ordinary ser- vice on Monday, the second on Tuesday, the third on Wednesday, and the fourth on the day that the , Perambulation is made. Shepherd. y\ (28.) Forty days after his resurrection, our blessed Saviour publicly ascended with our hu- man nature into heaven, and presented it to God, v;ho placed it at his own right hand, and by the re- ception of those first fruits sanctified the whole race of mankind. As a thankful acknowledgment of Avhich great and mysterious act of our redemp- tion, the Church hath from the beginning of Chris- tianity set apart this day for its commemoration ; and for the greater solemnity of it, our Church in particular hath selected such peculiar offices as are of me. For John truly baptized with water ; but ye shall be baptized with the Holy Ghost, not many days hence. When they therefore were come together, they asked of him, saying. Lord, wilt thou at this time re- store again the kingdom to Israel ? And he said unto them. It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall re- ceive power, after that the Holy Ghost is come upon you : and ye shall be witnesses unto me, both in Jerusalem and in all Judea, and in Samaria, and unto the uttermost part of the earth. And when he had spok- en these things, while they beheld, he was taken up, and a cloud received him out of their sight. And while they looked stead- fastly toward heaven, as he went up, behold, two men stood by them in white apparel ; which also said. Ye men of Galilee, why stand ye gazing up into heaven ? This same Jesus, which is taken up from you into suitable to the occasion ; as may be seen by a short view of the particulars. Wheatly. . Forty days being expired since our Lord's re- surrection, and he being now about to take his last farewell of his disciples, he came to them as they were assembled in a private place, and among other things, relating to the government of his Church, he particularly charged them not to depart from Jerusalem, until they had received that mi- raculous effusion ot the Holy Ghost, which he had promised, and would shortly send down upon them ; and having led them out of the city, to that part of the Mountof Olives which was nearest to Bethany, he lifted up his hands, and gave them his solemn benediction; and while they remained in a posture of profound adoration, he was gradually taken from them in a cloud, and carried triumphantly into hea- ven, where now he sitteth at the right hand of God God blessed for ever. Amen. In this short history of our Saviour's ascensioq ». the Holy Spirit condescends, in a very particular '/• manner, to the measure of our capacities, by at- tributing to God the parts and gesture of our hu- man body. The hand is the chief instrument of exerting our strength, and is therefore very proper- ly used to denote the power of God. The right hand is the usual place of honoi^r and respect, and therefore implies the highest dignity. Sitting in- timates a state of ease and rest, and is properly the posture of those who are vested with power and authority, of kings on their thrones, and magis- trates in courts of justice, and therefore, ChrisVs sitting at God''s right hand, implies, that the same bliss, glory, and power, which, as the Son of God, he enjoyed before his incarnation from all eternity, SUNDAY AFTER ASCENSION-DAY. 241 heaven, shall so come in like manner as ye have seen him go into heaven. (29.) The Gospel. St. Mark xvi. 14. JESUS appeared unto the eleven, as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. And he said unto them. Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved ; but he that be- lieveth not, shall be damned. And these signs shall follow them that believe : in my %/-\^ .^ame shall they cast out devils ; they shall his human nature is now made partaker of in the highest heavens. That this God-man is invested with an absolute authority, and boundless dominion, and does now in both natures rule, as he shall one day judge, the whole world ; and that, till that day come, it is our duty to reverence, obey, trust in, and pray to him, as our only head and king, our rightful and universal Lord. G. Nallson. (29.) The portion of Scripture for the Epistle, and that of the Gospel, for this great and solemn day, do both agree in acquainting us how our Lord employed his last minutes with his disciples here upon earth ; and how his blessed person was dis- posed of, when ceasing to converse any longer among men. They relate, that by a fate very dis- tant from that of common men, his body was not de- posited in the grave, whose gates and strong holds he, at his resurrection, had already broken through ; but that it was received up on high, and conveyed into heaven. Thus far both passages agree ; and then St. Mark adds, that he " sat on the right hand of God." These two glorious actions make the sixth ar- ticle of our Creed. The sum whereof v/ill be comprehended in these very few words : " That the same bliss, and glory, and power, which the Son of God did, before his incarnation, enjoy with his Father from all eternity, his human nature is now made partaker of in the highest heavens. That this God-man is invested with an absolute authority and boundless dominion ; and does now, in both natures rule, as he shall one day judge, the whole world. That, till that day come, it is the duty of us, and of all mankind, to reverence and obey, to trust in and pray to him, as our only head and king, our rightful and universal Lord." This is the substance of that, which we are to under- stand, by "Jesus Christ being received up into heaven, and sitting at the right hand of God." Dean Stanhope. (30.) From Christ's being exalted to the right hand of God, we may learn the infinite wisdom and 31 speak with new tongues ; they shall take up serpents ; and if they drink any deadly thing, it shall not hurt them ; they shall lay hands on the sick, and they shall recover. So then, afte^- the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. Andthey went forth, and preached every where, the Lord working with them, and confirming the word with the signs following. (30.) .Simlfag after ^*Jceiisiou=Ba2- (si-) The Collect. O GOD, the King of glory, who hast exalt- justice of God the Father, in recompensing the sufferings of his Son, with so high and honourable a reward. 2. From Christ's exaltation at the right hand of power and glory, we may learn all due re- verence and subjection to him: for "God hath thus highly exalted him, that at the name of Jesus every knee should bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil. ii. 9, 10, 11.) Let us then be sub- jects of his kingdom of grace here, that we may become the subjects of his kingdom of glory here- after ; subject we must be either to his mercy or his power; for they, that will not submit to his golden sceptre, shall be "bruised with his rod of iron, and those his enemies, that will not have him to reign over them, shall be brought forth, and slain before himi" (Luke xix. 27.) 3. From Christ's sitting at the right hand of God, we may learn, to triumph over death and the grave in the words of the apostle ; " O death, where is thy sting ? O grave, where is thy victory ? but thanks be to God whogiveth us the victory through our Lord Jesus Christ." (1 Cor. xv. 57.) 4. From Christ's sitting at the right hand of God, let us learn, by the eye of faith, frequently to look up to him, to enable us to bear up with cour- age under all the troubles and tribulations of the world ; so St. Stephen did ; and so the apostle ex- horts all good Christians to do. (Heb. xii. 2.) " Looking unto Jesus, the Author and Finisher of our faith, who for the joy that was set before him endured the cross, despising the shame, and is now set down at the right hand of God." 5. From Christ's interceding for us at the right hand of God, let us learn to " come boldly to the throne of grace ; where we have a prevalent friend and Advocate to obtain grace and mercy for us. And let us so rely upon his intercession, as not to se'ek to any other mediators, for there is " one Mediator betwefed' God and men, the man Christ Jesus." Dr. Holt. 242 SUNDAY AFTER ASCENSION-DAY. ed thine only Son Jesus Christ with great tri- umph unto thy kingdom in heaven ; we be- seech tiiee leave us not comfortless ; but send to us thine Holy Ghost to comfort us, and exalt us unto the same place whither our Saviour Christ is gone before ; who livelh and reigneth v/ith tliee and the Holy Ghost, one God, world without end. Amen. The Epistle. 1 St. Pet. iv. 7. The end of all things is at hand : be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves : for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of-God. If any man speak, let him speak as the oracles of God : if any man minister, let him do it as of the ability which God giveth : that God in all (31.) This is called Expectation week ; for now the apostles were earnestly expecting the fulfilment of our Lord's promise, '■ If I go away, 1 will send •the comforter to you," (John xvi. 7.) The Epistle exhorts to earnest prayer for the Comforter pro- mised in the Gospel ; which exhortation the Church performs in the Collect. It exhorts us all to make such an use of those gifts which the holy Spirit shall bestow upon us, as becomes good stew- ards of the manifold grace of God. Bp. Spa7'row, Ulieatly. (32.) By " the end of all things " mentioned in this Epistle we shall do well to understand that day of the Lord, the terrors of which are described in the 24th chapter of St. Matthew, and the 21st of St. Luke. A revolution of that infinite conse- quence, that the utmost preparation, possible to be made for it, is all little enough : and a revolution so uncertain, as to the time when it shall overtake us that our Lord, upon all occasions taken to men- tion it, inculcates the great duty of watchfulness ; a duty, incapable of being discharged by any who have not attained to a mastery over their sensual appetites, the indulging whereof, to any degree of excess, clouds the reason that it cannot keep awake, and indisposes the mind to every thing serious, that it hath no inclination to consider, and provide itself against, the surprises of its spirit- ual enemy. His temptations can at no time attack us with more fatal advantage, than when unlawful liberties and pleasures have put us off our guard ; and, if this be our danger in every common event of life, how much more dreadful is it, with regeurd to our end, in which whatever we suffer is final and incapable of any reparation 1 Most seasonably things may be glorified through Jesus Christ : to whom be praise and dominion for ever and ever. Amen. (32.) The Gospel. St. John xv. 26, a7id part of the 16th Chapter. WHEN the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. And ye also shall bear witness ; because ye have been with me from the beginning. These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues : yea, the time cometh, that whosoever killeth you, will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me : but these things have I told you that when the time shall come, ye may remember that I told you of them. (33.) therefore does the apostle here press the duty of sobriety. And, in regard the strength and succour of the very best men is not from themselves, most reasonably does he add " watching unto prayer." Thus treading in the steps of our blessed Saviour, who, on the like occasion gives the following warn- ing, " Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye, therefore, and pray al- ways, that ye may be accounted worthy to escape all those things that shall come to pass, and to stand before the Son of Mam (Luke xxi. 34, 35, 36.) The only remarks I would leave this particu- lar with, are,^ 1. That by comparing our Lord and St. Peter together, it appears that sobriety means, not only what we call a temperate use of meats, and drinks, and pleasures, and recreations, and the like, but also a moderating of our desires and pur- suits, in the business and advantages of the world. And 2. That there is a mutual subserviency of these virtues to each other ; sobriety is necessary to qualify a man for devotion, and prayer as useful to preserve and confirm us in the love of sobriety. Dean Stanhope. (33.) The word in this Gospel rendered "Com- forter" is in the original '' Paraclete," which sig- nifies three things, a Comforter, an Advocate, and a Teacher or remembrancer : v/hich oflSces, as they were necessary to the apostles at that time, so wul they be to all Christians to the end of the world. This Paraclete is the Holy Ghost, the third Person in the ever-blessed Trinity : and he is truly and WHITSUNDAY. 243 2!3liiitsutttrai). (34) The Collect. O GOD, who as at this time didst teach 'the hearts of thy faithful people, by sending to them the light of thy Holy Spirit ; grant us by the same Spirit to have a right judg- ment in all things, and evermore to rejoice properly a Paraclete in all the forementioned senses. 1. He is a Comforter: for he administers consola- tion capable of bearing up the spirits in all condi- tions, and communicates joys that are sufficient, not only to keep us /rom fainting under, but even to make us rejoice in tribulation. 2. He is an Ad- vocate, or Intercessor, which office he performs for us, partly by acting our cause for us with God, helping us to pray, forming our petiticfns, and in- spiring us with holy affections, (Rom. viii. 26:) partly by pleading our cause before men. Matt. x. 19:) and partly by pleading Christ's cause against the world. (John xvi. 8, 9, 10.) 3. He is a Teacher or Remembrancer: which office he executed for the apostles, by " leading them into all truth, and teaching and bringing all things to their remem- brance which Christ had said unto them." And the same he still executes for us, by instructing us out of the holy Scriptures, which are the dic- tates of the same Spirit; and by bringing to our minds all necessary truths for our benefit and con- solation, as occasion shall require. From Christ's promise then of this Comforter, Advocate, and Instructor, let us be ready to wel- come him for all these purposes. Let us hearken to his consolations in all our troubles and distresses, and be ever willing to receive the cordials he is pleased to administer to keep us from faintmg un- der them. Let us rely upon him as our Advocate and Intercessor, against the cry and guilt of our sins ; let us cast ourselves upon the merits of Christ's satisfaction, and depend upon his Holy Spirit, who is ever ready to plead our cause, and to make intercession for us. Moreover, let us heark- en to the advice and direction of this holy Moni- tor, both in his private whispers, and more public instructions ; never turning the deaf ear to either, but always listening to that voice, saying to us, " This is the way, walk in it, when we are turning to the right hand, or to the left." And then he who now " guides us by his counsel here, will here- after bring us to glory." Dr. Hole. (34.) The day after our blessed Lord had taken possession of his regal dignity in heaven, bethought proper to perform his gracious promise of sending his Holy Spirit upon the apostles and disciples; who being on this day assembled to celebrate di- vme worship, there suddenly came a sound from heaven, as of a mighty rushing wind, and filled all in his holy comfort, through the merit of j^ Christ Jesus our Saviour, who liveth and reigneth with thee in the unity of the same Spirit, one God, world without end. Amen. For the Epistle. Acts ii. 1 . WHEN the day of Pentecost was fully come, they were all with one accord in one the house where they were sitting ; and there ap- peared unto them cloven tongues, like as of fire, and sat upon each of them. Hereupon tney were filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utter- ance ; whereby they who were Jews by birth, and understood only their own native language, v/ere in an instant enabled to publish that religion which God had revealed to them, all over the world. Pentecost being on a very high festival among the Jews, observed by them in memory of the pro- mulgation of the law from Mount Sinai, and to en- treat the divine blessings upon their then ensuing harvest, there were vast multitudes of proselytes, natives of no less than fifteen different nations, at Jerusalem, to celebrate the feast ; who at the first news of this miraculous mission, repaired to the place where the apostles were assembled, in order to satisfy themselves of the truth of it. But how great was their surprise and astonishment, when they heard such ignorant and illiterate men re- hearse the wonders of Almighty God, and the sub- lime doctrines of the Gospel, in almost all the known languages in the world ! Some of them, however, and probably the inhabitants of Jerusa- lem, who had so lately imbrued their hands in the blood of Jesus, and whose hearts were steeled against all conviction of the divinity of his person and religion, endeavoured to elude Avhat they could not deny, and to impute the miracle (for such it appeared even to them) to the operative qualities of new wine. Hereupon Peter, as president of the assembly, stood up, and endeavoured to confute their injuri- ous calumny by telling them, " That then it was early in the morning, not above nine of the clock, and consequently very improbable that men should be drunk, it being no proper time to have eaten or drank anything; that the present effiision of the Holy Ghost was a full completion of that famous prophecy of Joel, (ch. ii. 28, 29.) And it shall come to pass afterwards, that I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions : and also upon the servants and upon the hand- maids in those days will I pour out my Spirit. That Jesus of Nazareth was the person, who had 244 WHITSUNDAY. place : and suddenly there came a sound from heaven, as of a rushins^ mighty wind, and it filled all the house where thej?- were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat up- on each of them: and they were all filled with the Holy Ghost ; and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Je- rusalem, Jews, devout men, out of every na- tion under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed, and marvelled, poured down those extraordinary gifts upon his Church ; that from the testimony of the holy Da- vid it plainly appeared, that God all along intended to raise him from the dead, and exalt him to his right hand; and that the present •mission of the Holy Ghost abundantly declared, that the same person, whom they by divine permission, had cru- cijied and slain, God had ordained to be both Lord and Christ." This sermon, though the first that St. Peter made in public, was so very mov- ing, and so deeply affected the audience, that no less than three thousand of them were converted, and received into the profession of the Christian faith by baptism, who by their diligent attention to the apostles' doctrine afterwards, their constant attendance upon public prayers, their frequent cele- bration of the Lord's Supper, their cheerful inter- course with each other, their parting with their goods and possessions, and communicating to every one according to their necessities, (even to the love and admiration of all that beheld them) were daily and hourly confirmed therein. On this day when we commemorate the first establishment of the Christian religion, not in the manner in which other religions have been estab- lished, by fire and sword, plunder and rapine, fraud and violence, but by the far more powerful and efficacious influences of the ever-blessed Spirit. We ought therefore to live in strict conformity to the precepts of that Gospel, which hath received so convincing a testimony ; to hold fast the profession of that faith, which is established upon such firm grounds ; and to support ourselves under all the difficulties of the Christian warfare, with this com- fortable consideration, that he that is in us, is greater than he that is in the world ; and that we may do all things through Christ that strength- enethus. G. Nallson. As to the name, the most received opinion is, that the word is at length " White-Sunday ;" so called from the white garments, worn by the per- sons baptized in the ancient Church. For the ad- saying one to another, Behold, are not all these which speak Galileans ? and how hear we every man in our own tongue wherein we were born 1 Parthians, and Medes, and Elamites, and the dwellers in Mesopotomia,' and in Jtidea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Lybia about Gy- rene, and strangers of Rome, Jews and pros- elytes, Cretes and Arabians, we do hear >«v them speak in our tongues the wonderful AJ works of God. (35.) Cx The Gospel. St. John xiv. 15. JESUS said unto his disciples. If ye love me, keep my commandments. And I will ministering of which sacrament, Easter, and this, and the Sundays betweerf, were the most solemn seasons. Particularly on this day, the last of those Sundays (when that solemnity determined, and the preparation, for it had been extended to the ut- most length) ; as well on that account, as for the deserved veneration due to so great a festival, vast numbers offered themselves to be received to bap- tism. And, in token of their being cleansed from all past sins, as Avell as for an emblem of that in- nocence and purity, to which they then obliged themselves, they were clad in white : and, from the multitude of such vestments then put on, are supposed to have given occasion for this Lord's day being distinguished by that name. Dean Stanhope. The reason, why this time was of old appointed for solemn baptism, was, 1. Because this day the apostles were baptized with the Holy Ghost and fire^ Acts ii. 3. 2. Because this day three thou- sand were baptized by the apostles. Acts ii. 41. In memory of which, the Church ever after held a solemn custom of baptizing at this feast. Bp. Sparrow. This day is called Pentecost, because there are fifty days betwixt the true passover and Whit- Sunday. As there are fifty days from the Jews' passover to the giving of the Law to Moses in Mount Sinai, which Law was written with the fin- ger of God ; (for from the fourteenth day of the first month, the day of the passover, to the third day of the third month, the day of the Law's giving, (Exod, xix. 1. 16.) are fifty days ;) so from the true Passover, which was celebrated when Christ was offered up for us, are fifty days to this time when the Holy Ghost came down upon the Church, to write the new law of charity in their hearts. It should be noted, that we must not count the fifty days from the very day of the passover, but from the Sunday following : and so God directed the Jews, (Lev. xxiii. 15.) speaking of their Pentecost or Feast of Weeks, " and ye shall count from the WHITSUNDAY. 245 pray the Father, and he shall give you an- other Comforter, that he may abide with you for ever ; even the Spirit of truth, whom tlie world cannot receive, because it seeth him not, neither knowelh him : but ye know him; for he dwelleth with you, and shall be in you. I will not leave you com- fortless ; I will come to you. Yet a little while, and the world seeth me no more ; but ye see me : because I live, ye shall live also. At that day ye shall know that 1 am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me ; and lie that loveth me, shall be loved of my Father ; and I will love him, and will mani- fest myself to him. Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world ? Jesus answered and said unto him, If a man love me, he will keep my words ; and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not, keepeth not morrow after the sabbath ; from that day seven weeks shall be complete." Bp. Sparroxo. (35.) This scripture relates one of the most im- portant events that ever happened to mankind. For such was the mission of the holy Spirit, and the pouring out of his miraculous gifts upon the disciples, in a manner most amazing, most effec- tual for the mighty purposes appointed to be ac- complished by their means. An event deservedly commemorated by the Christian Church, since ther influence of it extends to all ages ; and the benefit consequent upon it is no less than the conversion and instruction of a whole world. Upon this oc- casion first, that power from on high exerted itself, wherewith our Lord promised to endue tJiose dele- gates, to whom he had committed the care of fin- ishing the great work. A Avork, which himself declares necessary to have been begun in his own person ; but to have been carried on and finished by other hands. All the circumstances that concurred to give au- thority and efficacy to their undertaking, are of great significance and consideration : such in par- ticular are the time, the place, the surprising ap- pearances of the Spirit's descent. But such more especially were the immediate effects it produced, and the condition of the persons so powerfully wrought upon. Now that eff'ect was " speaking with other tongues, as the Spirit gave them utterance," (Acts ii. 4. 7 ;) and the persons who spake thus were all Galileans ; natives of a country held in great con- tempt among the Jews, and, in particular, for be- my sayings : and the word which ye hear is not mine, but the Father's which sent me, These things have I spoken unto you, beino- yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your re- membrance, whatsoever I have said unto you. Peace I leave with you, my peace I give unto you : not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father ; for my Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye might believe. Hereafter I will not talk much with you : for the prince of this world cometh, and hath nothing in me. But that the world may know that I love the Father ; and as the Father gave me commandment, even so I do. (36.) ing heavy, and ignorant, and unpolished. The men before us Avere known to be such. Bred up to mean trades, and destrtu'te both of capacity and opportunity to acquire any degree of those abilities, which they now exerted in the utmost perfection. And what could be a more evident proof of God speaking in them, and by them, than the doing of that in an instant, which the study of a whole life could hardly, if at all, qualify any man to do ? Here was no room for delusion, where every hear- er was a judge for himself; and where those that heard were so many, of regions so distant, and of languages so very different from each other. So amazing are the improvements where God conde- scends to teach ; and so manifestly does it appear, that he teaches immediately by himself, Avhere art and nature are so far out-done : where the " foolish" are empowered in a moment to " confound the wise:" and the "weak" chosen to "confound the mighty," 1 Cor. i. 27. 29. This left no room for " flesh to glory in his presence," but proved it- self, beyond all contradiction, to be a '■ power from on high." Dean Stanhope. (36.) This solemnity being consecrated in a pe- culiar manner to the honour of the blessed Spirit of God, this is a convenient opportunity for setting forth that light, which the Gospel for the day and other passages of Scripture have given us, into the nature of the Holy Ghost. 1. The testimony of Scripture will, I conceive, abundantly justify us in stating that the Holy Ghost is a person, and not a mere quality, or op- eration. It is confessed, that some passages in the 246 WHITSUNDAY. New Testament, where the word '• spirit" is used, do carry that sense. And these are such, as by an usual figure of the cause for the eS'ect, rtiean only the gifts and influences of that Spirit. But then some other passages are observable, to which no other signification, but that of a person, can fairly be applied. Thus this Spirit is said to "come," and to "be sent," to "come in the name" of one person upon a message from another; tq "receive" from one, and to " shew " to others ; to " assist," to " teach," to " guide," to refresh the memories of them, to whom he comes ; and to discharge the of- fice of a " paraclete :" all these are attributed to the Spirit in this very discourse to the disciples. Else- where we also read of the Spirit " making interces- sion," of his being " grieved." of his proceeding with discretion and choice, and "dividing" his gifts to " every man severally as he will :" of " blaspheming " him, of" lying " to him, of " tempt- ing" him: of persons being "baptized" into his name, " separated" or consecrated to him, and " call- ed" by him to the " work" of the ministry. Rom. viii. 26, 27; Eph. iv. 30; 1 Cor. xii. 11; Matt. xii. 31, 32; Acts v. 3. 9 ; Matt.xxviii. 19 ; Acts xiii. 2. Now from hence, I conceive, Ave are abundantly Avarranted to infer the personality of the Holy Ghost ; because such things are here attributed to him, as cannot, Avith any propriety of speech, be affirmed of a quality, or operation, or indeed of any but a person. 2. The Gospel for the day does likewise strong- ly intimate, that the Spirit here spoken of is a divine person. For none but God can know all truth ; and none can teach all, who does not know all. None but he, Avho is essentially united to the Son of God, could bring all those things to remem- brance, Avhich the Son had said : because whoever does so, must be privy to all that Avas said. This argument St. Paul makes use of, and it is drawn indeed from experience and common sense. " What man knoweth the things of a man, save the spirit of a man, Avhich is in him? Even so the things of God knoweth no man, but the spirit of God." 1 Cor. ii. 10, 11. Now it is observable, that the argument, of no mind being perfectly knoAvn by any but itself, is there alleged in proof of the '' Spirit's searching all things, even the deep things of God :" and to shcAV, how safely we may, upon that account, yield our assent to every thing, Avhich shall by this Spirit be revealed to us ; though such as no collections of our own reason can give satisfaction in, or make any discovery of To these we may add those other passages, Avhich call the Holy Spirit "God" and "Lord," (Acts xiii. 2; v. 3, 4, 9 ;) which affirm, that he inspired the Mes- siah, (Isa.lxi. 1; Luke iv. 18, &c. ;) that he spake by the prophets, (Isa. vi. 8, 9: compare Acts xxviii. 25, 26 ; Jerera. xxxi. 33; Heb. s. 15, 16; 2 Pet. i. "21 ;) and that by his inhabitation, rege- nerated Christians become hving temples and , dwellings of God/ (1 Cor. iii. 16, 17; vi. 19; J Eph. ii. 20, 21,22; 2 Cor. vi. 16.) As therefore the unity of the Son Avith the Father is frequently implied by the Father being " seen of him, knoAvn by him, manifesting himself to him, shewing him all that himself doth," and the like ; so may the unity of the Holy Ghost Avith Father and Son both, be not unfitly gathered, from his "being sent by the Son," and "by the Father in the Son's name; receiving " of the " Son's " and of " the Father's to sheAV to disciples :" (for he is therefore said to re- ceive of the Son's, because "all things that the Father hath are the Son's,") John xiv. 25 ; xvi. 14, 15. So again "teaching," and "calling to mind," all that ever the Son had taught before : es- pecially, if to all this we add, that he is expressly styled, not only the " Spirit of God," and the " Spirit " of the " Father," but the " Spirit " of the /-^ " Son," and the « Spirit of Christ!." 1 Pet. iv. 14 ; f\ Eph. iv. 30; Matt. x. 20; Rom. viii. 9; 1 Pet. i. \-/ 11 ; Gal. iv. 6. 3. The texts referred to do also imply that pro- cession of the Holy Ghost from the Father and the Son, which the Church hath generally receiv- ed, as a matter of faith. For, though these three persons be, in all considerations relating to the di- vine nature, equal ; so as that with regard to time, or power, or any other like perfection, none is greater or less than another; yet in dignity, and order of relation, there is some difference. The Father is in this regard supreme, because the ori- ginal, the source, the root of the Godhead. A God- head, from all eternity communicated to the Son : Avho is therefore acknowledged for the second per- son : and the same divine nature is again impart- ed by both these to the Holy Ghost, whose eternal procession from the two former gives him the third place in the ever-blessed Trinity. This must be confessed a vast and adorable mystery ; too pro- found for man to penetrate, or distinctly to con- ceive. For how should a poor Avorm be able to comprehend the perfections of an infinite God? But since revelation teaches that so it is ; reason agrees, that it ought to be received Avith an hum- ble and submissive faith. As God hath not, so I think I might venture to say, that (according to those bounds of perfection, Avithin Avhich he hath thought fit to limit the several beings created by him) he could not, let men into a complete know- ledge of all the depths of the deity. But then I add, that so much as he hath revealed is sufficient to command our belief of those things, which we cannot perfectly know. And such I take to be the intimations given in this and other Scriptures, of MONDAY IN WHITSUN-WEEK. 247 ^ontJaij in SWUitsiui^tocdt. (37.) The Collect. O GOD, who as at this time didst teach the hearts of thy faithful people, by sending to them the Hght of thy Holy Spirit ; grant us by the same Spirit to have a right judg- ment in all things, and evermore to rejoice in his holy comfort, through the merits of Christ Jesus our Saviour, who liveth and reigneth with tliee, in the unity of the same Spirit, one God, world without end. Ame7i. For the Epistle. Acts x. 34. THEN Peter opened his mouth, and said, Of a truth I perceive tliat God is no respec- ter of persons ; but in every nation, he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ, (he is Lord of all :) that word, I say, ye know, which was pub- hshed throughout all Judea, and began from Galilee, after the baptism which John preached: How God anointed Jesus of Na- zareth with the Holy Ghost, and with pow- er ; who went about doing good, and heal- ing all that were oppressed of the devil ; for God was with him. And we are witnesses the Holy Ghost being a person, a divine Person, and a Person proceeding from God the Father, and God the Son. Dean Stanhope. (37.) The Whitsun-week was not entirely fes- tival, like that of Easter: the Wednesday, Thurs- day, and Friday being observed as fasts, and days of humiliation, and supplication for a blessing up- on the work of ordination, which was usually on the next Sunday. But the Monday and Tuesday Avere observed after the same manner and for the same reasons, as in the Easter-week. The Collects, Epistles, and Gospels for both these days are ancient : both the Epistles are con- cerning the baptism of converts, (this being, as we have already noted, one of the more solemn times appointed for baptism,) and concerning their re- ceiving 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 bap- tized ; teaching them to beliye in Christ, and to become the children of the light. The Gospel for Tuesday seems to have been appointed, as it is one of the Ember or Ordination weeks ; the de- sign of it being to put a difference between those who are lawfully appointed and ordained to the of all' things which he did, both in the land of the Jews, and in Jerusalem ; whom they slew, and hanged on a tree. Him God raised up the third day, and showed him openly; not to all the people, but unto witnesses chosen before of God ; even to us, who did eat and drink with liim after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the judge of quick and dead. To him give all, the prophets vv'itness, that through his name, whosoever believeth in him shall receive re- mission of sins. While Peter yet spake these words, the Holy Ghost fell on all them who heard the word. And they of the cir- cumcision who believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, who have received the Holy Ghost as well as we 1 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. (38.) / The Gosjiel. St. John iii. 1 6. GOD so loved the world, that he gave ministry, and those who without any commission arrogate to themselves that sacred office. Wheatly. (38.) It should be observed from this narrative, that the effusions of the Holy Spirit, liberal, and glorious, and manifestly divine, as they were, in the apostolical age, did not yet supersede the necessity of those sacraments, which Christ had left, as ordi- nary marks and means of conferring and express- ing church-membership among his followers. For what is St. Peter's inference from these miraculous gifts ? Is it, that the persons on whom they rested, had no need of baptism? No: but that these ex- traordinary gifts were an evidence, that God had a favour for them, and saw their sincerity, and thus was pleased to testify that they were fit objects for baptism. Accordindy he took care, that they should immediately be made disciples, who had this evidence of being believers before. " Can any man " (says he) " forbid water, that these should not be baptized," &c. Acts x. 47. So far is the baptism of the Spirit, even where that is undeni- able, from excluding the baptism of water ; so far any of the extraordinary methods of grace, from intending to break in upon and overturn the regu- lar establishments and orders of the Church. And si^re one cannot wish a stronger proof, than the in- 248 TUESDAY IN WHITSUN-WEEK. his only be2:otten Son, that whosoever be- lieveth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the \yorld t'aroug-h liim mif^ht be saved. He that beUeveth on him is not condemned : but he that believcth not is condemned al- ready, because he hath not believed in the name of the only bcs^otten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil liateth the light, neither cometh to the light, lest his deeds should be reproved. But he tiiat doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. (39.) stance before us, that the outward washing is not merely a figure, or representation, of the inward in this sacrament ; but a rite of initiation and an essential part of the sacrament : and that the graces of the Holy Spirit may be the foundation of a just claim to baptism ; but never (where that sacrament can be had) a lawful dispensation to any man, for the refusal and neglect of it. The more usual course indeed is for those in- ward effects to accompany, and the increase of them to follow after, the use of the outward visible sign. Of this also we have remarkable instances in the book of Acts. One of which will be brought under consideration, by the Scripture appointed for to-morrow's Epistle. Dean Stanhope. (39.) If the question be asked why many of those, to whom the Gospel of Christ is preached, reject and despise it, though it be, as it is here de- scribed, " light come into the world," the reason is here given: "Because their deeds are evil : they love darkness rather than light, because their deed^ are evil." The course of men's lives have a strange and strong influence upon their belief and opinion of things, and evil practices do very much corrupt and debauch good principles. It is obvious to ob- serve, that good men, who lead holy and virtuous lives, easily believe the truths of the Gospel, which they see tend so much to the happiness of this life and the next ; they feel their minds inclined to re- ceive Christ as the Saviour of the world ; and both desire and delight in the knowledge of his ways ; they choose light rather than darkness, and prefer knowledge before ignorance, and that because their deeds are good ; they labour to regulate their prac- tice by the rule of God's word, and, instead of shutting their eyes against the light, they pray God to open them, that they may more clearly see the wondrous things of his law. And thus an honest mind leads them to the knowledge of divine The Collect. O GOD, who as at this time didst teach the hearts of thy faithful people, by sending to them the light of thy Holy Spirit ; grant us by the same Spirit to have a right judsfment in all things, and evermore to rejoice in his holy comfort, through tlie merits of Christ Jesus our Saviour, who liveth and reigneth with thee, in the unity of the same Spirit, one God, world without end. Amen. For the Epistle. Acts viii. 14. WHEN the apostles who were at Jerusa- lem, heard that Samaria had received the word of God, they sent unto them Peter and John ; who, when they were come down, truths. Whereas bad men, on the other hand who lead loose and wicked lives, do all they can ta extinguish the light of truth, which shews them the error and danger of their way, and would stop their career in wickedness : for this reason they hate knowledge, and endeavour to stifle and suppress the light of it from shining into their understand- ings, and that because their deeds are evil. Their worljs being contrary to God's word, they care not to receive or hearken to what makes against them, but rather seek to put out that light, which they have no mind to work or walk by. And therefore the Evangelist, in the next verse, adds, that " every one that doeth evil haieth the light, neither cometh to the light lest his deeds should be reproved." There are some sins so foul, as to shun all discovery, and to covet a black veil of darkness, to hide their deformity. There are others attended with that shame and disgrace, as not to be able to bear the light, and so are acted under vizors and disguises, to avoid the reproach and censures of the world. Again there are others, so full of mischief and danger both to body, soul, and goods, that few care to own or be thought actors of them. And generally all sorts of sinners seek secrecy, to con- ceal the baseness and obliquity of their actions. " But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." Where by works of truth are meant virtuous and good works, done in confor- mity to God's word, and the rules of right reason. Such works do not decline but desire the light ; they come to it to be made manifest, and rather court than fly observation ; for these being wrought in God, that is, according to his holy will, and by the direction of his Holy Spirit, have the approba- tion of God and conscience too : and the more they are exposed to light the more joy and comfort do they bring to them that do them. Dr. Hole. TUESDAY IN WHITSUN-WEEK. 249 prayed for them, that they mig'ht receive the Holy Ghost ; (for as yet he was fallen upon none of them ; only they were baptized in the name of the Lord Jesus :) then laid they their hands on them, and they received the Holy Ghost. (40.) The Gospel. St. John x. 1. VERILY, verily, I say unto you, He that (40.) The passage, appointed for the Epistle of the day, is generally understood as meant princi- pally of the laying on of the hands in confirmation, reckoned among the first principles of the doctrine of Christ, common to all Christians. Heb. vi. 2. The passage suggests to our thoughts the following considerations. 1. It may be observed, that confirmation in its nature is the ratifying or confii-ming of the vow or promise made in baptism. This in adult or grown persons is done soon after they are baptized : as in these Samaritan concerts. But in children, who by the mercy of Christ and the charity of the Church are admitted to baptism, and are received into the Church on the engagements of others, be- fore they are capable of understanding their duty, this is to be done when they come to years of dis- cretion ; when, being arrived at some competent knowledge of what has been undertaken for their benefit in their behalf, they renew and ratify these promises in their own persons ; and take upon themselves in their riper years, what by their sure- ties was engaged for them in their infancy. 2. The rite of confirmation was ever accompa- nied with prayer and imposition of hands. Thus Peter and John " prayed for " the disciples in Samaria, " that they might receive the Holy Ghost :" this is the ordinary means of conveying divine grace, and is appointed by God as the way for con- ferring his Holy Spirit, and withal spiritual strength sufficient to enable us to perform the baptismal vow. And thus Peter and John " laid their hands on " the disciples, " and they received the Holy Ghost." This custom, derived from ancient times as a mode of conveying blessings, was adopted in the Christian Church, after the example of our Saviour, who " laid on his hands," when he bless- ed the children that were brought unto him." And his apostles and their successors have by the im- position of hands accompanying prayer, confirmed Christians from the earliest times. 3. As to the persons concerned in this rite; those who administer it, have ever been the chief pastors and governors of the Church; thus in this Epistle, when Samaria had received the word of God and been baptized by Philip, a deacon or inferior minister, Peter and John were sent to ad- minister confirmation to them. And so it has been 32 entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door, is the shepherd of the sheep. To him the porter openeth ; and the sheep hear his voice ; and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him ; always administered by the hands of bishops, the successors of the apostles, as is well known and attested through all ages of the .Church. The per- sons, to whom it is administered, are all baptized persons competently instructed m the principles of religion. Persons must first be received into the Church, before they can receive the blessings pro- mised and bestowed in it. And therefore these Samaritans were baptized by Philip the deacon, before they were confirmed by Peter and John the apostles. And our Church, by the warrant of this and other examples, acts accordingly : taking care that children be prepared beforehand for confirma- tion by being catechised, and so instructed in the nature of the Christian covenant. Lastly, The blessings, conveyed by confirmation are here intimated: "then laid they their hands upon them, and they received the Holy Ghost ;" whereby is meant the participation of the gifts and graces of God's Holy Spirit. The gifts of the Holy Spirit are either extraordinary and miraculous, as the gift of tongues, of miracles, and prophecy, and the like : given to the apostles and others in the beginnmg of Christianity, for the planting and pro- pagating of the Gospel : or common and ordinary, as the acquired knowledge of the tongues, improve- ments in learning, skill in the arts and sciences, and the like ; which come from the same Spirit, though not in the same extraordinary way, but by means of study and diligence. And, though the former ceased with the reason of them, yet the latter, being of standing use in the Church, will be continued to the world's end. But, besides the gifts of the Spirit, his graces are conferred in con- firmation, by prayer and imposition of hands ; as generally affirmed by the Fathers. We read in Scripture of a " spirit of wisdom and understand- ing, a spirit of counsel and might, a spirit of know- ledge and of the fear of the Lord." All which in the office of confirmation we are directed to pray for: and which by a devout use of this ordinance will be granted, so as to enable us to perform our baptismal vow, and overcome our spiritual enemies. All Christians should therefore highly esteem and value this sacred rite. Those, who are to give, should be ready duly to administer it ; and those, ■ who are to receive, should be carefully brought to it. Parents should take care that their children be 250 TRINITY SUNDAY. for they know his voice : and a stranger will they not follow, but will flee from him ; for they know not the voice of strangers.- This parable spake Jesus unto them ; but they understood not what things they were which he spake unto them. Then said Je- sus unto them again, Verily, verily, I say unto you, I am the door of the sheep : all that ever came before me are thieves and robbers; but the sheep did not hear them. I am the door : by me if any man enter in, prepared by catechizing and due instruction in the nature of the office. Sponsors, who are bound to see them brought to confirmation, should take care that it be properly and effectually done. And all, who come to it, should come so prepared, that they may receive the benefit of it; which is to fit them for the holy sacrament of the Lord's supper, and the fellowship of Christians here upon earth, and to prepare ihera for the communion of saints here- after in heaven. Dr. Hole. (41.) In the circumstantial parts of the allegory contained in the Gospel for the day, our Lord hath intimated to us the qualifications of a good shep- herd. That he must be diligent thoroughly to know his flock, to consider their several wants and infir- mities, and accommodate himself seasonably and properly to each of them ; which we may very well suppose implied, in that expression of " calling his own sheep by name." That he must be careful not only to instruct, and exhort, and encourage them, by sound doctrine, and seasonable admoni- tions, but also to guide and excite them by the piety of his example ; for thus some have understood " leading cut his own sheep," and " going before them." That his main view must be, the benefit of his people, the welfare and salvation of their souls, the preserving of them from the rapine and violence of a foe, always ready to devour them : in a word, he must esteem his own wealth and hap- piness to consist, chiefly in the bettering of their condition ; not regarding the milk and the fleece 'only, nor undertaking this charge only, or princi- pally for his own private advantage. All this may very well be understood by the 10th verse, " The thief Cometh but for to steal, and to kill and to de- stroy : I am come that they might have life, and that they might have it more abundantly." Once more, he is such an one as enters upon this office, by a regular call and mission, as let into the fold by those, who are entrusted to keep the door ; who, in the personal absence of the chief Shepherd, have commission to act for and under him: so that what they do according to the powers received from him, he is esteemed the doer of; and all, whom they employ, are owned as his servants and stewards. These are only " shepherds, that enter he shall be saved, and shall go in and out, and find pasture. The thief cometh not but for to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abundantly. (41.) ^TrCuitB StintJag. (42.) The Collect. ALMIGHTY and everlasting God, who by the door," and to whom " the porter openeth :" the rest " climb up some other way." And such, as do so, are here declared by the master of the flock, to be no better than " thieves and robbers." Once again. As these parabolical expressions hint the duties of the shepherd, so do they likewise those of the sheep. Such are attention and dili- gence to get instruction, application to their proper business, adhering steadfastly to their regular pastor, imitating the good example he sets them, " endur- ing sound doctrine," not "having itching ears," nor " heaping to themselves teachers ;" (2 Tim. iv. 3 ;) but being constantly upon their guard against all seducers, and suspecting the wicked designs of any, who attempt to draw them off from a regular communion with him, to whose care the laws of God and man have committed their souls. All which some interpreters have collected from hence, that they are called the rightful shepherd's " owil sheep," that " they follow him," because " they know his voice;" that "a stranger they will not follow, but will flee from him, for they know not the voice of strangers." John x. 4, 5. These remarks I the rather insist upon, because '^ they seem, at this time especially, proper consid- erations both for priest and people. A fit introduc- tion for the Ember fast : as well for those, who are now about to be '• ordained to any holy function ;" that they may learn from hence the greatness ot the obligation lying on them, ''both by their life and doctrine to set forth the glory of God, and set forward the salvation of all men:" as for them, to whom they shall be sent ; that they may take good heed to those means of edification and salvation, which a faithful ministry puts into their hands, that they may preserve the order and unity of the Church, and at once secure the peace of the public, and that of their own consciences. V.'hich God give priest and people grace to do, Ibr his sake, whose " precious blood" was shed to " purchase" to his Father " an universal" church, " Jesus Christ our Lord." Amen. Dean Stanhope. (42.) The solemn festivals, which in the fore- going parts of our annual service, have propounded to our consideration the mysterious work of man's redemption and the several steps taken to accom- TRINITY SUNDAY. 251 plish it, naturally lead us up to, and at last conclude with, that of the present day. The incarnation and nativity, the passion and resurrection of the blessed Jesus, demonstrate how great things the " Son " of God hath condescended to do for us. The miraculous powers, with whieh-the first dis- ciples were endued, and the sanctifying graces, with which all the jaithful are assisted, do prove, how great and how necessary a part the " Holy Spirit " bore in this work, both for publishing the salvation of the world, and for rendering it effec- tual. And all agree in representing to us the ines- timable^ove of the " Father," by whom that " Son" was sent, and that " Spirit" so wonderfully and so plentifully shed abroad. Most justly, therefore, af- ter such informations, does the Church to-day call upon us to celebrate the mystery of those " three " persons in the unity of the Godhead ; each of whom hath so kindly, and so largely, contributed to this united and stupendous act of mercy, upon which the whole of all our hopes and happiness depends. Dean Stanhope. This mystery was not clearly delivered to the Jews, because they, being always surrounded by idolatrous nations, would have easily mistaken it for a doctrine 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 Testa- ment. 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 Avere made by him, and without him was not any thing made that was made." 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. But this sacred mystery is no where so plainly manifested as in the second lesson for the morning, which at one and the same time re- lates the baptism of the Son, the voice of the Fa- ther, and the descent of tlie Holy Ghost : which though they are (as appears from this chapter) three distinct Persons in number, yet the second icsson at evening shews they are but one in es- sence. Wheatly. The Epistle and the Gospel are the same, that were anciently assigned for the Octave of Pente- cost ; the Epistle being the vision of St. John, (Rev. IV.) and the Gospel the dialogue of our Lord with Nicodemus ; and the mention, which we find therein, of baptism, of the Holy Spirit and the gifts of itj though it might then fit the dav as a repetition, as it were, of Pentecost, so it is no less fit for it, as a feast to the blessed Trinity. The mission of the Holy Ghost brings with it as aforesaid, more light and clearness to the doctrine of the Trinity : and when more fit to think of the gifts of the Spirit, than on a solemn day of ordination, as this is one when men are consecrated to spiritual offices? But besides this, we have in the Gospel set before us, all the Three Persons of the sacred Trinity, and the same liliewise represented in the vision which the Epistle speaks of, with an hymn of praise, " Holy, holy, holy. Lord God Almighty," &c. : which expressions, by ancient interpretation, relate to the holy Trinity, as is abovesaid. Bp. Sparrow. Since the doctrine of the ever blessed Trinity is universally acknowledged to be a profound and stupendous mystery, and in a great measure, in- comprehensible to human reason, it is high pre- sumption in any person too curiously to inquire into this supernatural truth, which exceeds all our intellectual abilities, and which God, in his infinite wisdom, is pleased to conceal from us. It will best become us to receive with faith and humility, what the sacred Scriptures reveal to us respecting this important mystery. That there is one divine nature common unto three persons, incomprehen- sibly united, and ineffably distinguished, appears from variety of texts. Our Saviour, as soon as he had given his apostles commission to form a Church, instructs them to baptize in the name of the Father, the Son, and the Holy Ghost. St. Paul distinguishes them in his seeond epistle to the Corinthians, where he says. The grace of our Lord Jesus Christ, the love of God and the fel- lowship of the Holy Ghost, be with you all. St. John, mentions the witnesses in heaven ; The Fa- ther, the Word, and the Holy Ghost. But, that we may form right conceptions of this important doctrine, let us attend a Httle to what the same holy oracles inform us, respecting the nature, distinction, union, and offices of these three divine persons. All things are distinguished into two kinds, created and uncreated. To conceive rightly of the three persons, we must consider them as just the reverse of creatures ; not frail, mutable, or depending on any one's pleasure ; not as beginning to be, or ca- pable of ever ceasing to be ; but as being perfect and unchangeable, all-sufficient and independent, without beginning, or possibility of ever coming to an end. 2d. Their distinction. The Father is not the Son, nor the Son the Father, nor the Holy Spirit either of the two ; they are distinguished by their different characters and offices. The Father is said to send, the Son to be sent, and the Holy Ghost to proceed. The Father one Witness, &c. 252 TRINITY SUNDAY. hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the divine Majesty to worship the Unity ; (43.) we beseech thee that thou wonld^st keep us steadfast in this faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen. For the Epistle. Rev. iv. 1. AFTER this I looked, and behold, a door was opened in heaven : and the first voice which I heard was as it were of a trumpet, talking with me ; which said, Come up liither, and I will show thee things which must be hereafter. And immediately I was in the Spirit ; and behold, a throne was set in heaven, and one sat on the throne : and he that sat was to look upon like a jasper and a sardine stone : and there was a rain- bow roimd about the throne, in sight like unto an emerald. And round about the throne were four and twenty seats ; and upon the seats 1 saw four and twenty elders sitting, clothed in white raiinent ; and they had on their heads crowns of gold : and out of the throne proceeded lightnings, and thunderings, and voices. And there were seven lamps of fire burning before the throne, which are the seven spirits of God. And before the throne there was a sea of glass, like unto crystal. And in the midst of the throne, and round about the throne, were the Son one Comforter, &c. the Father as speak- ing to the Son, &c. 3d. Their Union. Though the sacred Seriptures every where represent these three as separate ; so do the same constantly say, that there is but one God. There is then an union of will, presence, power, and glory, and all perfection. An union so inseparable and unalterable, that none of the per- sons ever was, or ever could be, without the other ; being as necessary for the three to be, and to act to- gether, as to be all, which is the perfection of unity. Neither is there any difSculty in proving, that three things may be three in one in different re- spects ; distinct without division, united without confusion. 4th. Their offices. Our catechism teaches us to believe in God who created, Christ who redeem- ed, the Holy Spirit who sanctified us. Not as if the work of creation, &c. were confined to one on- ly ; they all act and concur, both in creating, re- deeming, and sanctifying; but to intimate their union, and to keep the notion of their destination. So we may observe something of the like nature four beasts full of eyes before and behind, and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. And the four beasts had each of them six wings about him ; and they were fall of eyes within : and they rest not day and night, saying, Holy, holy, holy, Lord God Almiglity, who was, and is, and is to come. And when those beasts give glory, and honour, and thanks to him that sat on the throne, who liveth for ever and ever, the four and twenty elders fall down before him that sat on the throne, and wor ship him that liveth for ever and ever, and cast their crowns before the throne, saying, ; Thou art worthy, O Lord, to receive glory, and honour, and power ; for thou hast creat- ed all things, and for thy pleasure they are, and were created. (44.) The Gospel. St. John iii. 1. THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews : the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God : for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, except a man be born ajjain, he cannot see the kino^dom of God. Nicodemus saith unto him. How can a man be born when he is old ? can he enter the second time into his mother's in St. PauVs aforementioned conclusion of his Epistle to the Corinthians. The grace is said to be the gift of the Father and the Holy Ghost, as well as of the Son. and so of love and communion. Thus to believe rightly of the Holy Trinity, we must acknowledge there is One Living and True God, everlasting, without body, parts, or passions ; of infinite power, wisdom, and goodness, the Ma- ker and Preserver of all things visible and invisible j and, in the unity of the Godhead, three persons, co- equal co-essential, co-eternal, Father, Son, and Holy Ghost. Nelson. (43.) These words are rendered rather obscure by too close an adherence to the order of the Latin. They are to be understood as if they were placed thus: "and to worship the Unity in the power of the Divine Majesty ;" that is, to worship the unity of Persons, or the three Persons which are united, in the power of the Divine Majesty, as having one and the same infinite power common to them all. Dr. Bennet. (44.) For remarks on the Epistle, the reader is referred to the comment following the Gospel. TRINITY SUNDAY. 253 womb, and be born ? Jesus answered, Veri- ly, verily, I say imto thee, except a man be born of water, and of the Spirit, he cannot enter into the kin^fdom of God. That which is born of the flesh, is flesh ; and that which is born of the Spirit, is spirit. Marvel not that i said unto thee, Ye must be born . again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth ; so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus an- swered and said unto him, Art thou a mas- (45.) To such an instance of piety and devo- tion, as the Church manifests in this day's solem- nity, we are excited, first, by the portion of Scrip- ture appointed for the Epistle ; wherein the angels and hlessed spirits, which pay theif constant atten- dance about the throne of the majesty on high, are represented to St. John, as with the most awful and profound reverence acknowledging and worshipping the three holies, which are one eternal and almighty God. A fit example for the Church militant on earth to follow ; because, in so doing, they do not only copy after, but, as it were, anticipate the constant employment of the Church triumphant in heaven. To the contemplaiton of this mystery we are likewise invited by the Gospel for this day. In which is made express and distinct mention, of God the Father, (ver. 2 ;) by whose power and immediate presence with Jesus, the miracles attest- ing to his divine authority were wrought : of God the Son. who declares himself to have come down from heaven, (ver. 13,) and even to be in heaven at the instant of conversing with Nicodemus upon earth, (ver. 5, 6:) and of that Holy Spirit, whose prolific operation upon the waters of baptism effects the new and spiritual, as of old it did the natural, creation, when moving upon the face of the yet un- formed deep, (ver. 7, 8 ;) and whose sanctifying ^ graces act powerfully, though often indiscernibly, /{_^ in changing the minds of men. But, as the blessed spirits above are our pattern for acknowledging this mysterious truth, so are they for the manner of contemplating it. Like we them, should fall down before the throne, and with hum- ble wonder adore a depth which we cannot pene- trate. In regard, therefore, this is a doctrine en- tirely owing to divine revelation ; the safest and most becoming method of treating it will be, to ^ sh^w those intimations thought to be given of it under the Old Testament, and then the clearer dis- coveries made of it in the New. From both which, it will afterwards be natural and easy to infer the reasonableness of embracing it, as a necessary article of faith. ter of Israel, and knowest not these things '? Verily, verily, I say unto thee, we speak t'hat we do know, and testify that we have seen ; and ye receive not our witness. If I have told you earthly things, and ye believe not ; how shall ye believe if I tell you of heavenly things ? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man, who is in heaven. And as Moses lifted up the serpent in the wildernesss. even so must the Son of man be lifted up ; that whosoever believeth in him should not perish, but have eternal life. / \ (^5.) . f / I — — _^— _^___^_^____^__ \ ^ 1. The intimations, supposed to be given of this doctrine under the Old Testament, are such as follow. The frequent mention of God, by a name in the plural number with a verb singular. Of which some learned Jews observe, that it is a warning not to believe more gods than one : and yet at the same time they confess, that, were it not thus written, it could not be lawful for men to ex- press themselvesafter that manner. The conse- quence, they apprehend from hence, holds indeed against the plurality of Gods, but is of no weight at all against a plurality of Persons in one only true God. The several texts wherein God speaks, as it ^ were in consultation and concert, " Let us make man in our own image after our likeness : The man is become as one of us : Let us go down and confound their speech : Whom shall I send, and who shall go for us ?" and the like. Gen. i. 26 ; iii. 22 ; xi. 7 ; Isaiah vi. 8. The psssages, which name God as sustaining several capacities, in one and the same sentence. Such is that, by which our Saviour gravelled the scribes and pharisees, " The Lord said unto my Lord, Sit thou on my right hand;" (Psal. ex. 1; Matt. xxii. 42. &c ;) and that other, which makes use of the name Jehovah twice, (a name acknow- ledged incommunicable to any but the true God,) where we read that " the Lord rained down fire upon Sodom from the Lord out of heaven." Gen. xix. 24. Such intimations in particular manner are those places, where the name of God, or any of his at- tributes, are thrice repeated ; of which kind have been reckoned by some, Deut. vi. 4 ; Psal. Ixvii. 6, 7 ; Jerem. xxxiii. 2 ; Dan. ix. 19. And especially that hymn of praise in Isa. vi; repeated in the Epistle for this day, and taken into the daily servi- ces of the Christian Church. But these I choose to term intimations ; and I am content to lay but little weight upon them, in a point of doctrine so much more manifestly asserted in the Gospel, as general- 254 TRINITY SUNDAY. ly to be allowed a distinction peculiar to Chris- tians. Let us observe therefore, in the ^ 2. Second place, What those clear discoveries of this matter are, which have been made^to us un- der the New Testament. In this argument I am to a considerjible degree w^^ prevented, by having had occasion heretofore to produce several passages, which not only speak of God the Father, (concerning whom there is in the present question no dispute at all,) but of the Son, and Holy Spirit also, in the same form of speech as of the Father. In such terms, I mean, and ■with such titles, and with those properties and per- fections expressly attributed to them, as were most false, absurd, and impious, if applied to any other, than to the true God only. Referring my reader back to those evidences, that each of these persons by himself is God and Lord, I shall at present confine myself to some places, which mention all three, with such notes of dis- tinction, as are a sufficient indication, that they cannot be God, in one person only. That the blessed Virgin should become a mother, without any concurrence of man, is thus foretold by the an- gel, " The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee ; therefore also that holy Thing which shall be born of thee, shall be called the son of God." Luke i. 35. Here are plainly distinguished from each other, the " Holy Ghost," or " power " overshadowing ; the " Highest," whose " power " that Spirit is ; and the. "holy Thing," or Person, who, because born of a mother impregnated by that power divine, had upon this account a right to be " called the Son of God." At our blessed Lord's baptism, " the Spirit of God," we read, " descended like a dove, and rested upon him," and " a voice from heaven " declared him to be " the beloved son of God." Matt. iii. 16, 17 ; Luke iii. 21, 22 ; John i. 32, 33. Now what can be plainer, than the distinction here, between the " Spirit " descending and resting, tlie " Father " whose voice pronounced "Jesus" his Son, and that "Son" himself, whom this " Spirit " rested upon, and this voice bore testimony to? The same is to be said of those texts in St, John's Gospel, which we have lately had occasion to consider ; " I will pray the Father and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth." John xiv. 16, 26. And, " When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceeded from the Father, he shall testify of me." xv. 26. Here are manifestly acts, and persons, and capacities different ; the " Father," from whom the "Spirit" proceeds, whom the Son prays, and by whom, at the " Son's" request, that " Comforter" was given. The " Son" praying the " Father," sending the Comforter from the " Father," and testified of by the " Spirit" so sent. And the " Spirit," prayed for, given by the "Father," sent from the "Father" by the " Son," testifying of the " Son," and " abiding " for ever with those disciples, from whom the " Son" had departed. Again. " If the Spirit of him that raised up Jesus from the dead dwell in you, he, that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you." Rom. viii. 11. St. Paul, in this place, does evi- dently refer to Jesus the "Son" of God raised from the dead; to the " Spirit" of God, by which he was raised ; and to him, that raised Jesus, and shall raise all, in whom that "Spirit" dwells, be- cause it is his " Spirit." In the name of these three Persons all nations are to be baptized, as the standing form and me- thod of making men Christ's disciples. Matt, xxviii. 19. In the name of these three those disciples are solemnly blessed : and our congregations, who were first admitted Christians, by being " baptized in the name of the Father, and of the Son, and of the Holy Ghost," have all the privileges of that character implored for them by that benediction, Avith which they are daily dismissed, "The grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore." 2 Cor. xiii. 14. Meanwhile I must not omit to observe, that the Scriptures, which are so clear in the trinity of Per- sons, are in any point whatsoever more express, than in the unity of the Godhead. Hence we so often read of " one Lord, one God," and " none other but He," who is therefore styled the "only true God." Deut. vi. 4 ; Mark xii. 32 ; John xvii. 3. That although to the heathen there " are that are called gods many, and lords many ;" yet "to us " Christians " there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him." 1 Cor. viii. 5, 6. That we are indeed baptized in the name of " three," but still taught, and bound to profess "one Lord," and "one God," as well as " one faith " and " one baptism." Eph. iv. 5. In all which, another apostle assures us, there is no absurdity or inconsistence, by affirming, that "there be three that bear record in heaven, the Father, the Word, and the Holy Ghost, and" that " these three are one." 1 John v. 7. And what greater proof can be reasonably demanded, for a doctrine of so abstruse a nature, so remote from our conception, so much above our compre- hension, than that " three " Persons should be mentioned in Scripture (the only source of super- natural knowledge) in terms proper to God alone THE FIRST SUNDAY AFTER TRINITY. 255 2Che jFCrst .Suntjag (46.) after Evin= ttl). (47.) The Collect. O GOD, the strength of all those v/ho put that each should have perfections attributed to him, which are visibly peculiar to Gbd alone ; and yet all this is done so, as, from more Persons in the Godhead; to leave no umbrage for inferences against the unity of that Godhead notwithstanding. This indeed is a point necessary to be guarded, because leaving it liable to just objection had de- feated one great end of Scripture. For the Old Testament was intended to bring off the Jews, and the New to deliver the Gentiles, from idolatry. And that idolatry did consist, in worshipping them which " by nature are no gods," not instead of, or exclusive to, but besides and together with, the one supreme and true God. So that, had not the Fa- ther, Son, and Holy Ghost, been the one supreme and true God ; those Scriptures, which so frequent- Iv, so solemnly, so industriously, and so plainly, give to the Son and Holy Spirit the names and titles, the properties and honours, given to the Fa- ther, had taken the ready and most effectual course for establishing and propagating that very idolatry, which they were designed to suppress and utterly abolish. An absurdity, which no writers of com- mon sense and prudence, much less they that wrote by divine inspiration, can be supposed guilty of. This likewise shews, that there can be no need of the many little shifts, to which some interpreters have had recourse, for avoiding the plain and literal constructions of the texts alleged in defence of this doctrine. All danger, possible to arise from such construction, being sufficiently provided against by the many other texts, which inculcate the unity of the Godhead. And the niceties, by which they labour to turn off those, which assert more divine Persons than one, being too subtle for the generali- ty of people to be masters of, to whom the Scrip- ture was meant for a rule. Meii, I conceive, may he much more easily brought to understand the consistence of the word of God with itself in this matter, than to be satisfied in the evasions and ar- tifices, by which a meaning is fastened upon it, so foreign from that common and natural one, which the expressions evidently carry. Nor, lastly, does it appear that our reason is af- fronted by any contradiction in this doctrine. For these Persons are no where affirmed to be three and one in the same respect ; but one in substance, and three in the different manner of having and communicating that substance. One in all perfec- tions essential to the Godhead ; three in their mu- tual relations and capacities. Thus much is reveal- their trust in thee, mercifully accept our prayers ; and because, through the weak- ness of our mortal nature, we can do no good thing without thee, grant us the help of thy grace, that in keeping thy command- ed ; and more than is revealed of this matter we cannot know. So much as is revealed we have reason upon that account to believe ; but the main difficulties, commonly objected in this case, will, when strictly considered, be found to lie, not so much against " that which is written," as against the notions of bold and fanciful men : who, not content to "be wise according to that which is written," will needs obtrude upon the world systems of their own, and undertake to explain what they do not understand. Nor is the use of reason, with- in its proper sphere, at all infringed by this belief. For, by submitting to things above it which we cannot comprehend, it does not give up its right : nor enslave us to the degree of believing contrary to our reason, in things within our level, which we may and do comprehend. Since then Scripture is clear in the truth of this mystery, and reason cannot gainsay it : since this belief is the distinguishing character of Christians, and the profession of it a necessary antecedent con- dition of our being such: since we have devoted ourselves in baptism, and there promised constant homage, and obedience, and adoration, to the Trinity in unity : let us, in all humility and rever- ence, agree with " angels," and all the " heavenly powers," with '• cherubim" and " seraphim," with "apostles" and "prophets," and "martyrs," and with " the holy Church throughout all the world," in " praising" and " acknowledging" this " holy, holy, holy. Lord God of Sabaoth." Even " the Father of an infinite Majesty, his honourable, true, and only Son," and "also the Holy Ghost the Comforter ;" living and reigning one God world without end. Amen. Dean Stanhope. (46.) The Church hath now finished the cele- bration of the high festivals, and thereby run, as it were, through a great part of the Creed, by setting before us, in an orderly manner, the highest mys- teries of our redemption by Christ on earth, till the day he was taken up into heaven, with the sending down of the Holy Ghost at Pentecost. Now after she hath, in consequence and reflection upon these mysteries, broke out into a more solemn and spe cial adoration of the blessed Trinity; she conies, according to her method, in the intervals of great feasts, to use such Epistles, Gospels, and Collects, as suit with her holy affections and aims at this season. Such namely as tend to our edifying, and being the living temples of the Holy Ghost our Comforter, with his gifts and graces ; that, having 25G THE FIRST SUNDAY AFTER TRINITY. ments we may please thee, both in will and deed, through Jesus Christ our Lord. Amen. The Epistle. 1 St. John iv. 7, BELOVED, let us love one another : for love is of God, and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God ; for God is love. In this was manifested the love of God towards us, because that God sent his only bes^otten Son into the world, that we mio:ht live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us. and his love is perfected in us. Hereby know we that we dwell in him, and he in us ; because he hath given us of his Spirit. And we have oil in our lamps, we may be in better readiness to meet the Bridegroom at his second advent or com- ing to judgment. And this is done in the remain- ing Sundays, till Advent; which in their services, are as it were, so many echoes and reflections upon the mystery of Pentecost, the life of the Spirit, or as trumpeters for preparation to meet our Lord at his second coming. Bp. Sparrow. (47.) The Collect for this day teaches us to beg of God the acceptance of our prayers, and the as- sistance of our infirmities, that by keeping his com- mandments we may please him both in will and deed. The Epistle mentions and insists upon the great commandment of love, which is indeed the sum of all the commandments, and the keeping of which is therefore styled " the fulfilling of the law." The Gospel sets forth the extreme danger of neg- lecting this duty, or casting it off by hard-hearted- ness and inhumanity. Dr. Hole. (48.) There is singular force in the expression, employed by the Apostle in this passage, when he says, that " God is love." He does not say, that God is benevolent, or kind, or merciful, or compas- sionate, or afifectionate : he does not say, that God is a being of infinite goodness, or mercy, or loving kindness. But, as if he intended to magnify above measure this most adorable of the divine attributes, he pronounces him to be the quality in the abstract, and thus, as it were, identifies the Godhead with love. Of that perfect Being indeed, who declares of himself " I am that I am," and who describes " I am" as his characteristic appellation, (Exod. iii. 14 ;) the same might equally well be affirmed with respect to his other properties. It might as well be affirmed concerning him, that he is power, or holiaess, or wisdom, or justice, or any other proper- seen and do testify, that the Father sent the Son to be the Saviour of the world. Who- soever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love ; and he that dwelleth in love, dwelleth in God, and God in him. Herein is our love made per- fect, that we may have boldness in the day of judgment ; because as he is, so are we in this world. There is no fear in love ; but perfect love casteth out fear ; because fear hath torment : he that feareth is not made perfect in love. We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar : for he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? And this commandment have we from him, that he who loveth God, love /i ^ his brother also. (48.) ^ ty, the effects of which are displayed in his opera- tions. But I do not remember, that this form of expression is employed by any of the sacred writers, in so pointed a manner, as by St. John in the text : where a special mark of distinction appears to be set on that quality of God. which the Holy Spirit describes as having actuated him in the redemption of mankind. The moral perfections of the Deity are, in our contracted sphere, and to the extent of our capa- cities, the fittest objects for our imitation: and they are so largely and so frequently set before us in holy Scripture, undoubtedly for this reason in common with others, that, by striving to imitate them with the assistance of his grace, our corrupt and sinful nature may be continually purified, and we may be- come more and more like unto him. Of all these adorable perfections, as there is no one in which our heavenly Father appears to be more delighted, ijo also there is no one, more carefully recommended for our example, or more adapted to our continued imitation, than that, which is set before us in this Epistle. As it was " love," which actuated our heavenly Father to send his Son into the world for our redemption, so he has enjoined upon us the cultivation of that divine quality, as the indispen- sable duty, and the distinguishing and never fail- ing mark, of every disciple of his Son. " We love him, because he first loved us." " Beloved, if God so loved us, we ought also to love one another." Thus does the beloved disciple connect the duty of a Christian, in its two great divisions of religious and moral obligation, with this most adorable attri- bute of the Deity, illustrated in one of the most in- teresting and important articles of the Christian faith. Nor can we desire or possess a more pow- t/. THE SECOND SUNDAY AFTER TRINITY. 257 The Gospel. St. Luke xvi. 19. THERE was a certain rich man, who was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain beggar, named Lazarus, who was laid at his gate, full of sores, and desir- ing to be fed with the crumbs which fell from the rich man's table : moreover, the dogs came and licked his sores. And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom : the rich man also died, and was buried : and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am tormented in this flame. But Abraham said. Son, remember that thou in thy life-time receivedst thy good things, and likewise Lazarus evil tilings ; but now he is comforted, and thou art tormented. And erful inducement to the diligent observance of this duty, than the assurance of the same apostle, that " God is love ;" and that " he, that dwrelleth in love, dwelleth in God, and God in him." Dr. Mant. (49.) From this Gospel we learn, 1. what mis- taken measures they go upon, vi'ho form a judg- ment either of their own, or another's, happiness and misery, by their different fortunes or stations in the worhl ; for, according to this standard, who would have scrupled to pronounce the rich man in this parable most blessed, and Lazarus the most wretched of all mortal creatures ? And yet, how distant hath this rash sentence been from the truth of the case 1 2. Here is comfort and encouragement for those of our brethren, whose circumstances are strait and '■^ low in the world. This passage shews, they shall not always be forgotten ; but, if their poverty be sustained with patience, and contentedness, and trust in a good God, there is a time coming when he will not neglect them, though men may. And they, who so haughtily and coldly look down upon their sufferings in the meanwhile, may one day find cause to envy their happiness. For, when the gay, but fleeting vanities of this world shall be re- duced to a coffin and a shroud, when pomp and honour vanish like a shadow, when proud-hearted wealth lies covered in the dust, the pity, or the scorn and curse, of survivors ; then shall the godly poor be taken up by angels, and carried into rest ; from grief and labour to mansions of peace, and joy, and glory everlasting. 3. But above all, in the third place, the rich should 33 besides all this, between us and you there is a great gulf fixed : so that they who would pass from hence to you cannot ; neither can they pass to us that would come from thence. Then he said, I pray tliee, therefore, father, that thou wonldest send him to my father's house ; for I have five brethren : that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the Pro- phets ; let them hear them. And he said, Nay, father Abraham ; but if one went unto tliem from the dead, they will repent. And he said unto him. If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. (49.) STJie .SeconU SttnUag after STriwCtg. (50.) The Collect. O liORD, who never failest to help and govern those whom thou dost bring up in take this warning, to use their plenty wisely and profitably ; lest either their luxury and vanities, if it be employed amiss, or the intemperate love and rust of this talent, if not employed at all, be a wit- ness against them in the last day. This parable casts no reproach upon the rich man, for raising his estate by unjust and fraudulent methods, or for not paying punctually for all his gay clothing and sumptuous table. And yet, supposing him the fair- est dealer that ever lived, this single fault of hard- heartedness. and not distributing to the necessities of the poor, was sufficient to consign him to the flames of hell. If then your riches and the glory of your houses be increased, rememberhow this Scripture reminds you, that you " can carry nothing away with you when you die, neither shall" one whit of "your pomp follow you." (Ps. xlix. 17.) If any, like another rich man in this Gospel, (Luke xii. 16.) be in perplexity and doubt, where to bestow his fruits and his goods, let him reflect upon the application. Thence he will learn how little need there is to pull down his barns, and build greater; when so many large and safe store-houses stand ready provided to his hands, where he may bestow, where he may lay them up for many years ; nay, where he may put them out to the most growing interest, with a most infallible security to the principal: for by these good works it is, that men escape the con- demnation of the rich man now before us ; whicl i God gave us grace to do for his sake, who Hmse' if vouchsafed to "become poor," that "we throuf fh his poverty might be made rich," (2 Cor. viii. f ) ") even Jesus Christ ourcLord ; to whom, with the 258 THE SECOND SUNDAY AFTER TRINITY. thy steadfast fear and love ; keep us, we be- seech thee, under the protection of thy good providence, and make us to have a perpetual fear and love of thy holy name, through Je- sus Christ our Lord. Amen. The Epistle. 1 St. John iii. 1 3. MARVEL not, my brethren, if the world hate you. We know that we have passed from death unto life, because we love the brethren. He. that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer : and ye know that no murderer hath eternal life abiding in him. Hereby perceive we the love of God, be- cause he laid down Iris life for us : and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, andshutteth up his bowels of compassion from him.; how dwell- eth the love of God in him? My little children, let us not love in word, neither in tongue ; but in deed, and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than oar heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that Father, and the Holy Spirit, be all honour and glory, now and for ever. Amen. Dean Stanhope. (50.) The Collect for this day reminds us of the never failing care of Almighty God, to help and govern them, whom he doth bring up in his stead- fast fear and love : and thence beseeches him to take us under the protection of his good providence, and to make us have a perpetual fear and love of his holy name. To this end, the beloved disciple, in the Epistle for the day, first warns Christians of the hatred and malice of the world against them • after which he shews the blessed fruits of a true love to the brethren, together with the mischievous effects of hatred and ill Avill towards them; con- cluding with some marks and directions for satisfy- ing and assuring our consciences in these matters. In the Gospel our blessed Saviour, according to his usual way of instructing the people, sets forth in a parable #le liberal provisions he hath made in the Gospel, for all that will come to him ; as also the way and manner of his inviting them ; to- gether with the danger of refusing his invitations. Dr. Hole. (5 J.) As this portion of Scripture suggests some considerations, which should fortify and support I are pleasing in his sight. And this is hid commandment. That we should believe on the nfime of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments, dwelleth in him, and he in him : and haxe- by we know that he abideth in us, by the Spirit which he hath given us. (51.) The Gospel. St. Luke xiv. 16. A CERTAIN man made a great supper, and bade many ; and sent his servant at supper-time, to say to them that were bidden. Come, for all things are now ready. And they all with one consent began to make ex- cuse. The first said unto him, I have bought a piece of ground, and 1 must needs go and see it ; I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them ; I pray thee have me excused. And another said, 1 have married a wife, and therefore I cannot come. So that servant came, and showed his lord these things. Then the master of the house, being angry, said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maim- ed, and the halt, and the blind. And the servant said, Lord, it is done as then hast commanded, and yet there is room. And the lord said unto the servant, Go out into good men in the discharge of their duty, when they meet with unsuitable and unworthy returns from an injurious and wicked world ; so does it suggest others calculated to be a warning to us, not to give Avay to the least motions towards an uncharitable disposition. The former case hath the justice, the goodness, and the unchangeable promises of God, the examples of the blessed Jesus himself, of his apostles and disciples, saints and glorified spirits innumerable, and the sweet satisfactions of a cleai conscience, for its comfort and encouragement. The latter hath the instance of Cain ; the dreadfui guilt of all, whose malice renders them his cursed seed ; the sentence of the divine law; and the se- verity of a Judge, " from whom no secrets are hid :" as so many monuments of justice, and sure indications of condemnation and severe vengeance, for its terror and scourge. Let us not therefore be weary of well doing, how ill soever our good actions are received, because there is a time coming, wheu we shall certainly reap, if we faint not. And let us not cherish any thought of the least tendency toward uncharitableness or malice, remembering that our very inclinations and desires lie open to Him, with whom we have to do, and that, if we f could in this matter deceive and mock even our own \ THE THIRD SUNDAY AFTER TRINITY. 259 the hio'hways and hedges, and compel them to come in, that my house may be filled : for I say unto you, that none of those men which were bidden shall taste of my supper. (52.) STftr ^Mvtf SunUag after ^rtnitw. (53.) The Collect. O LORD, we beseech thee mercifully to hear us ; and grant that we, to whom thou hast given an hearty desire to pray, may, by thy mighty aid, be defended and comforted in all dangers and adversities, through Jesus Christ uur Lord, Amen. consciences, yet cannot he be mocked, who (as we read to-day) " is greater than our hearts, and know- eth all things." Dean Stanhope. (52.) By comparing this with a passage else- where of very close affinity to it, we may see evi- dent reason to conclude that the " kingdom of hea- ven," (Matt. xxii. 2.) that is the Gospel dispensa- tion, was represented by it. This, as ministering true plenty and pleasure, all that men can want, all that they can wish, to render them perfectly happy, is compared to a " supper." The bounty and infi- nite love of Almighty God are signified by the "greatness" of that "supper," and the multitudes bidden to it. The first bidding denotes all the previous notices of the Messiah, by which the law and the prophets were intended to prepare the Jews for receiving him and his doctrine. The second bidding, when all things were ready, seems to im- port all that Jesus did, and taught, and suffered for their conversion and salvation ; and all the testi- monies and importunate exhortations of his apos- tles and disciples to the same purpose. The ex- cuses sent for their absence, are those prejudices, and passions, and worldly interests, which did not only hinder those Jews from coming into the faith ; but disposed them to treat all attempts to win them over, with the most inflexible obstinacy and utmost contempt. The guests, brought in from abroad to supply their places, are the Gentile world ; to whom, after the Jews had thrust it from them, the subse- quent tenders of this grace and salvation were made. And the declaring that " none of those that were bidden" should " taste of" his " supper," im- plies the giving of those Jews over to a reprobate sense, and leaving them under that infidelity and perverseness, m which they continue hardened to this very day. Such is the analogy, no doubt, of the parable here before us. But, though its primary intention be what we have seei , with regard to the different The Epistle. 1 St. Pet. v. 5. ALL of you be subject one to another, and be clothed with humility : for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: casting all your care upon him ; for he careth for you. Be sober, bo vigilant ; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour : whom resist, stead- fast in the faith ; knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have entertainment, which the Gospel found at its first setting out ; yet have we a part and concern in it also. For by the same reason, that they who would not receive it at all, were punished lor their refusal, shall every Christian, who professes to' have received it, if he be slothful, or lukewarm, in the duties of that profession, be punished for his indifference and neglect. It were easy enough to shew, that a bare acknowledgment and belief of our Saviour's doctrine is far from answering the ends of it to us. And I think I may venture to say, that they who " hold the truth in righteousness," hold it more by chance than by choice. For the same seducements, which now obstruct their prac- tice, would, if they had been bom and educated in any other persuasion, most probably have obstruct- ed their behef of the Christian rehgion. The ministers of God's holy word and sacra- ments are the servants sent out to invite to this supper. Faith cometh by " preaching ;" but if faith do not produce a life of piety and virtue, agreeable to its principles, our preaching is vain, and your faith is also vain. They, therefore, upon whom the name of Christ is called, are not thereby quite beyond the reach of the true import of this parable. They may still retain the vicious dispo- sitions reprehended in it ; they, consequently, may incur the sentence of exclusion, denounced in the close of it. They actually do the one, and will cer- tainly fall under the other; if they suffer the cares or the pleasures of this world to draw them into an indifference for, or neglect of, the duties of rehgion, and the concerns of eternity. And, therefore, we shall do well to make such applicaticn of the para- ble, as may (by God's blessing) prevent the folly, and sin, and misery, of so doing. Dean Stanhope. (53.) The Collect for this day beseeches God mercifully to hear our prayers ; that we, to whom he hath given an hearty desire to pray, may by his 260 THE THIRD SUNDAY AFTER TRINITY. suffered awhile, make yon perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen. (54.) The Gospel. St. Luke xv. 1. THEN drew near unto him all the publi- cans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying-, What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilder- ness, and go after that which is lost, until he find it? And when he hath found it, he layedi it on his shoulders, rejoicing. And when he cometh home, he calleth together mighty aid be defended, and comforted in all dangers and adversities. Now because pride and haughti- ness of Spirit is the greatest obstacle to the success of our prayers, and to our security from dangers ; and nothing conduces more to a good event and is- sue in both, than humility and lowliness of mind ; therefore the Epistle for this day cautions us against the one, and earnestly exhorts^ to the other. ' Dr. Hole. The Gospel in the form of two similitudes, of which it principally consists, ministers arguments to wicked men for repentance and amendment of life : being intended to encourage and support those publicans and sinners, who at the time of its delivery drew nigh in great numbers to our Sa- viour. Dean Slanhope. (54.) This Epistle contains a recommendation of several virtues, always fit to be cultivated by Christians, but especially useful and necessary in afflicted circumstances, such as the apostle is here describing, and such as were felt by the persons to whom his Epistle is addressed. The first is humility : which is the most effectual expedient for containing every man wivhm his own sphere ; for securing the deference and submission due to the superiors of every sort and capacity ; and so for preserving inviolate the order, and unity, and peace of the Church. But especially this vir- tue is of mighty service for preparing men to re- ceive from the hands of God any events, which his wisdom shall think fit to send, with a becoming re- signation of mind. That " care," which the apostle would have per- sons under hardships " cast" entirely " upon God," is, no doubt, that anxious and disquieting solicitude, which distracts the mind, perplexes all our thoughts, breaks and confounds all our measures, and so not only does more hurt than good, but betrays a want of consideration and religion. By " sobriety" is meant, not only a temperate use of the creatur js appointed for our sustenance and his friends and neighbours, saying unto them. Rejoice with me, for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sin- ner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek dili- gently till she find it ? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me, for I have found the piece which 1 had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. (55.) refreshment, but the government of our passions and desires in general, with respect to any objects or events whatsoever, which, in the present life, are wont to provoke them to violence and excess. By " watchfulness," no question, is meant a con- tinual circumspection and care, that we be not sur- prised either through our own neglect, or the infir raities of our nature. This is the general acceptation of the word, which yet here may perhaps have a view some- what more particular and restrained. That branch I mean of watchfulness, which considers, and is aware, of what importance the different events of this life are to the happiness or misery of the next ; and what advantages the enemy of souls is ever taking to convert them to our destruction. In this encounter, St. Peter tells us, all we have to do, is stoutly to stand our ground, supported by a vigorous faith, and animated by the examples of other good Christians, engaged in the same cause, and pressed with the same difficulties. After these seasonable admonitions, the apostle concludes with a prayer, which does so implore the good effects, as at the same time to suggest, that they are the certain comforts and consequences, of afflictions rightly undergone. That these are every way consistent with the gracious design of making good men eternally happy ; that they are but ol short continuance : that they add lustre to such men's virtue, inflame their zeal, fix their resolution, qualify them for greater undertakings, render them at last impregnable, and, by conforming them to the likeness of a suff'ering, resemble them in the end to the triumphs of a victorious. Redeemer. But till this be, (which, if we do not obstruct our own hap- piness, will not fail to be,) let us remember that we are creatures and servants, and he our Maker and Lord ; consequently, that to us belongs submission, and obedience, and fidelity; to him "power, and glory, and dominion, fw: ever and ever." Amen. Dean Stanhope. A THE FOURTH SUNDAY AFTER TRINITY. 261 S^Jie jFourtU Suntrag aftrr S^rtnttg- (56.) The Collect.' O GOD; the protector of all that trust in (55.) Our blessed Master here makes no difBcul- ty to affirm the joy in heaven to be greater, upon the account of one instance of a reclaimed penitent, than for a great many, who, having never been so bad, never stood in need of so strict and painful a repentance. These circumstances, and the reason of them, deserve our* very serious attention. Now, as to the angels ; although we are but little acquainted with their condition, and the ingredi- ents of their happiness ; yet thus much the Scrip- ture hath informed us concerning them, that " they are ministering spirits, sent out to minister for them that shall be heirs of salvation," (Heb. i. 14:) and that children both in the natural and spiritual capacity, have those which are styled their angels. Matt, xviii. 10. Those spirits then may be very reasonably, and seem generally to be, thought full of tenderness for their charge, solicitous for their particular safety, and extremely glad of any good that befalls them. How these heavenly hosts were affected with the salvation of mankind in general, is evident from the hymn, with which they attend- ed at the birth of Christ, to welcome him into the world, (Luke ii. 9. &c ;) as also from their constant earnest desire of contemplating the mystery of our redemption. 1 Pet. i. 12. Every occasion then of this kind may be glad tidings to them. And, though their nature be far distant from us mortals, and their bliss exquisite, beyond what we are able to conceive ; yet, in regard both their nature and their bliss are finite, their joy may certainly admit of an increase. And, as often as a sinner is con- verted from the evil of his ways, there may spring up a fresh object, and a large and literal addition to it. But can this properly be said of God too, whose perfection of happiness allows no such accumula- tions? No, doubtless. And therefore, with re- spect to him, we must interpret this, as religion and reason oblige us to understand many like passages, where human parts and passions are attributed to him. All which is done, that, by such condescend- ing resemblances, he might the better manifest himself to the weakness of our capacities. As therefore the Holy Ghost, meaning to represent his displeasure and our baseness, does it, by saj'ing, that we " provoke him to anger, kindle his fury, grieve" and "weary" his spirit, and the like: so here, by saying, that God " rejoiceth" over a re- penting sinner, is mtended that such repentance is highly agreeable to him. If it be urged, why so partial in this love ? Why thee, without whom nothing is strong, no- thing is holy ; increase and multiply "upon us thy mercy ; that, thou being our ruler and guide, we may so pass through things tem- poral, that we finally lose not the things "the fatted calf killed" lor the prodigal, when he, who paid a constant duty to his father never had so much as a " kid given him" to make " merry with his friends V If some, nay, if grsat joy be just for one, yet ought it to be greater for one, than for ninety and nine? For one once bad, than for so many always good 1 or, shall we say, is it better to sin and afterwards repent, than not to sin at all, so as shall need repentance? This difficulty still re- mains to be considered. Now we are to remember, that God hath declar- ed, "all souls are mine; the soul that sinneth it shall die." Ezek. xviii. 4. Implying, that all man- kind are, by nature, equally related to God ; and that the distinctions, he makes between one man and another, are upon the account of virtue and vice. If then the stray sheep be sought, and the rest, in appearance, neglected in the meanwhile, it is not that the shepherd hath a particular fondness for that sheep above the rest ; for he would have done the same for any of them under the same cir- cumstances. Therefore neither is this part to be too rigorous- ly understood ; but as spoken after the manner of men. And the resentments of men are evidently raised by the greatness of a change from the con- trary. Thus sickness, and pain, and danger, give a more sprightly relish of safety, and ease, and health. The surprise of an escape which we did not expect, and the regaining of a treasure we had given for gone, is entertained with transport and rapture ; because this gives it us afresh, it is a kind of new accession to our fortunes, and like a thing we never enjoyed before. And such is the case of men immersed in a dissolute and debauched life : an ample subject of pleasure, and even of wonder, when they are "recovered from the snare of the devil," who were long used to be " taken captive by him at his will." 2 Tim. ii. 26. This is a new con- quest, and enlarging of Christ's dominion, an addi- tion made to the number of the blessed, and an ex- ample, of noble influence, for encouraging others to shake off their chains. In a word. Joy there will be somewhere, let us act how we please. Only it is at our choice, whether this shall be the joy of devils insulting us in torments, or the joy of God and angels congratu- lating their own and our unspeakable felicity to endless ages. And the odds between these is so great, the difference so plain, that, if we had not to deal with a generation that have no knowledge, it might look like an affront to the common sense of 262 THE FOURTH SUNDAY AFTER TRINITY. eternal : grant this, O heavenly Father, for Jesus Christ's sake our Lord. Amen. The Epistle. Rom. viii. 18. I RECKON that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, bat by reason of Jiim who hath subjected the same in hope : be- raankind, to* desire that they would "advise and see which" of the two " they will choose, that God may do it unto them." Dean Stanhope. (56.) The Collect for the day teaches us to pray unto God, without whom nothing is strong, nothing is holy, to multiply upon us his mercy, that he be- ing our ruler and guide, we may so pass through things temporal, that we finally lose not the things eternal. Now, because nothing is so apt to dis- courage and hinder us from seeking or attaining eternal good things, as the temporal evils and suf- ferings of this present life ; therefore the Epistle for the day heartens us under them, with the ex- pectation not only of a speedy relief, but of an eter- nal reward for them ; for " if we suflfer with Christ (saith the foregoing verse) we shall also be glori- fied together." And then setting tliem one against the other, " I reckon," saith the apostle, " that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." The Gospel is taken out of our blessed Saviour's divine sermon on the mount, as delivered by St. Matthew and St. Luke. The part or portion of it, selected for this day's meditation, contains the great duty and virtue of mercifulness, which is here recommended to us in all its branches. Dr. Hole. (57.) St. Paul, having mentioned our being "joint heirs with Christ," and signified that being likewise " joint sufferers," with him is a condition of obtaining that inheritance, here proves the rea- sonableness of being well content with submitting to this condition. This he proves, as by the common sense and wants of mankind in general, and by the concur- rence of Christians in the same opinions and vehe- ment expectations, so by his own authority and certain knowledge. For that word " I reckon " is not, as we sometimes use it in our language, a form of speech importing some remains of doubt- ing, or the giving of an opinion cautiously, with a reserve of deference for others of a different judg- ment : but it carries the signification of a persua- sion, as strong and peremptory, as can possibly be entertained. It implies the having stated an ac- count, considered all matters nicely ; the suffer- cause the creature itself also shall be deliv- ered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth, and travaileth in pain together, until now : and not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption ot our body. (57.) j The Gospel. St. Luke vi. 36. (5S.) ^ BE ye therefore merciful, as your Father ings, the very worst of this present time, on the one part; the glory, the not yet revealed glory, on the other part : and, after all reasonable allowances and deductions made, upon a fair and exact com- putation of the whole, St. Paul pronounces the lat- ter so vastly Superior to the former ; that it is an indignity done to it, so much as to name them to- gether ; or to suppose a proportion between them, capable of forming a comparison upon. It is true, this glory is not yet "revealed " in us. We neither enjoy it, nor have a distinct and ade- quate notion of it. But this is far from any argu- ment, for abating our value, or cooling our zeal in the pursuit, of it. We know it is prepared, and we may know, that its excellence, and our infirmities, are the true reasons, why we continue so much in the dark about it. We know that it is perfect ; that it is all, and above all, that can be wished or thought : whereas our present sufferings are par- tial, and never destitute of some alldy to, or sup- port under, them. In a word, we know, that this is uninterrupted and eternal : but experience plainly demonstrates, that most of our sufferings have comfortable intervals ; and that all, we can possibly suffer, must quickly have an end. From this it follows, that " the glory that shall be revealed " is a most powerful argument, for en- during with constancy and meekness " those suf- ferings of this present time ;" to which, how sharp soever, that glory is so infinitely an overbalance, as, upon a fair and due calculation, to be injured and dishonoured, by being so much as brought into any comparison Aviih them. God grant us grace to consult, not our duly only, but our interest and happiness, by seriously laying to heart this vast in- equality, Which would not only soften, and sup- port us under, any afflictions that can possibly befal us ; but curb and conquer that slavish fear of death, of all passions, the most tyrannical and tormenting. A passion, which nothing, but this persuasion thoroughly imbibed, can be a match for ; by ena- bling us to conquer it as Christians, though we cannot wholly suppress and remove it as men. Dean Stanhope. (58.) As Christianity expects of us the most THE FIFTH SUNDAY AFTER TRINITY. 263 also is merciful. Jadtre not, and ye shall not be judged : condemn not, and ye shall not be condemned : forgive, and ye shall be forgiven : give, and it shall be given unto you ; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured to you again. And he spake a parable unto them: Can the blind lead the blind ? shall they not both fall into the ditch ? The disciple is not above his master ; but every one that is perfect sliall be as his mas- ter. And why beholdest thou the mote that is in thy brotlier's eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, merciful and affectionate deportment, even Avhere offences and injuries are manifest and flagrant; so much more does it oblige us, not to aggravate or resent the actions of others by unjust jealousies, and hard misconstructions. The tendency of these is to render all conversation uneasy, and to destroy peace, and charity, and mutual good understand- ing : very particular care therefore is taken by the Christian religion to correct the vice of censuring and judging; than which, as lamentable experi- ence too plainly demonstrates, there is scarce any one more mischievous, and yet more common and predominant in the whole world. Amongst other arguments used against it by Scripture, a very forcible one is suggested by this passage, which informs us that herein consists the advantage of the charitable man, that God will judge him according to his disposition ; and over- look, and be as kind to, his failings, as he hath been sparing of, and tender to, those of his brethren. Whereas to the rigid, and censorious, and bitter, he will mete their own measure exactly, and go to the extremity of justice. And surely this is dis- couragement and terror enough in all conscience ; to reflect, that by giving a loose to a licentiousness of thought and tongue, we must expect to find no more kindness from God, than men have found from us : for, if God " enter into judgment with his servants, no flesh living can be justified in his sight :" and if he will " be extreme to mark what is done amiss," where is the man able to " abide it?" (Psalm cxliii. 2 ; cxxx. 3.) Least of all are those men qualified to abide it, whose critical observation and inhuman exposing of other people, is here insinuated by our Lord him- self, to be an effect and mark of their hypocrisy : and whose zeal, to pull out the " mote in their bro- ther's eye," proceeds from being insensible of the " beam, which is in their own." Hereby is like- when thou thyself beholdest not the beam that is in thine own eye ? Thou hypocrite, cast out first the beam out of thine own eye, and then siialt thou see clearly to pull out the mote that is in thy brother's eye. (59.) The Collect. GRANT, O Lord, we beseech thee, that the course of this world may be so peaceably ordered by thy governance, that thy church may joyfully serve thee in all godly quiet- ness, through Jesus Christ our Lord. Ame7i. The Epistle. 1 St. Pet. iii. 8. BE ye all of one mind, having compassion wise intimated, that men, who themselves are grievous sinners, are by no means proper persons to reprove, and put to shame, those who at worst are but their own resemblance: and that the true way to amend mankind is for each man to look at home, and begin with mending one. How much better were it to employ ourselves, in publishing the praises of God, and vindicating the innocence of our abused brethren ; in setting every action m its most advantageous light, and pouring balm into the many bleeding reputations, which have been wounded deep, by artificial malice, and words, which, though " smoother than oil," are yet in ef- fect " very swords ?" (Psalm Iv. 21.) So should we promote peace, and goodness, and charily, in this world. So should we likewise ensure to our- selves favour at that great and terrible day, when "by our words we shall be justified, and by our words we shall be condemned." (Malt. xii. 37.) That day, in which even the secrets of all hearts shall be brought into judgment ; every hard un- charitable thought placed to account ; and in which therefore it is of the last concern, most earnestly to endeavour, and to pray, that our " good Lord " may "deliver us." Dean Stanhope. (59.) We are taught in the Collect for this day to beseech Almighty God, that the course of this world may be so peaceably ordered by his govern- ance, that the Church may joyfully serve him in all godly quietness. To effect or bring this to pass, the Epistle for this day prescribes this excellent advice to that end, " Be ye all of one mind ;" sig- nifying to us, that unity of mind and judgment is the best means to preserve the peace of the Church and all Godly quietness ; and likewise that diver- sity of opinions is the main cause of all the discord and confusion that happens in it. And therefore, St. Paul, in his last advice to the Corinthians, joins them both together, saying, "Finally, bre- 264 THE FIFTH SUNDAY AFTER TRINITY. one of another ; love as brethren, be pitiful, be courteous ; not rendering evil for evil, or railing for railing; but contrariwise, blessinof; knowing tliat ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain liis tongue from evil, and his lips that they spealc no guile: let him eschew evil, and do ^ood ; let him seek peace, and ensue it. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers : but the face of the Lord is against them that do evil. And who is he that will harm you, if ye be followers of that which is good ? But and if ye suffer for righteousness' sake, happy are ye : and be not afraid of their terror, neither be troubled ; but sanctify the Lord God in your hearts. (60.) The Gospel St. Luke v. 1. ^ IT came to pass, that as the people press- thren, be of one mind, live in peace." (2 Cor. xiii. 11 ;) thereby intimating, that there is a connexion or mutual dependence of these two upon each other, that unity will put an end lo divisions, and the best way to live in peace, is to be of one mind. Dr. Hole. The Gospel relates the manner of calling four great apostles, who were main pillars of the Chris- tian Church. Dean Stanhope. (60.) The apostle had, in the close of the second and beginning of this chapter, inculcated such duties, as Christians are obliged to, by virtue of some particular relations and capacities, where- in the providence of God hath placed them. Af- ter which, he proceeds here to some of a more general nature, (ver. 8.) whose obligation^ is of extent, equal with this religion itself; and such, as all who profess it have a concern in. But, though no person be exempted from, no time improper for, the exercise of them ; yet are they more especially seasonable in persecution and affliction. Una- nimity in principles, mutual forbearances, tender af- fection, fellow feeling of hardships, that bear close upon our brethren, and all the comforts and en- couragements of a kind and condescending deport- ment; as 'they are indications of a temper most truly resembling the meek and holy Jesus : so are they the best defence against a common enemy ; and of mighty efficacy, to soften, and keep up the hearts of each other, under the calamities, which a whole set of men shall be exposed to, by being all embarked in the same good cause. Assistances, which nothing can so well prove the power of as experience. And such, as they, who want the wisdom mutually to contribute to each other, do ed upon him to hear the word of God, he stood by the lake of Gennesaret, and saw two ships standing by the lake ; but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land : and he sat down, and taught the people out of the ship. Now, when he had left speaking, he said nnto Simon, Launch out into the dee]), and letdown your nets for a draught. And Simon answering, said unto him, Master, we have toiled all the night, and have taken nothing; nev- ertheless, at thy word I will let down the net. And when they had this done, they en- closed a great multitude of fishes, and their net brake. And they beckoned unto their partners which were in the other ship, that they should come and help them. And they came, and filled both the ships ; so that they began to sink. When Simon Peter saw it, manifestly take the adversary's part, and betray their own safety, or lose their consolation. They break that force, which, united, might make head against their danger ; and add to that burden, whose weight would be abated, if each were ready to bear a part in it, by esteeming the sufferings of others his own, and acting in concert against them accordingly. But even, when thus joined, and disposed to all the charitable offices, (ver. 9,) which the same profession, and the same distress, ought to produce in persons, so nearly and so many ways allied ; they are not at liberty to enter into all sorts of measures. They are presumed to suffer wrong- fully, and to be blackened with malicious calum- nies ; which are designed to give countenance to the injuries they sustain, by representing them as persons that deserve to suffer. But wrong must not be repaid with wrong, nor falsehood with falsehood, no, nor yet true reproaches with the like. That, then, which Christians, when persecuted and injured, have to do, is not to let any of those despondencies overwhelm their spirits, which their oppressors are labouring to drive them to ; and f which they, who have none but human helps to ' depend upon, find it impossible to bear up against. They must " sanctify the Lord God in their hearts :" that is, testify their belief of his glorious attributes to all the world. And this is done, when they depend upon his power to extricate them out of (otherwise invincible) difficulties, and so flee to, and rest I'Don him, as a sure sanctuary. When they refer to his wisdom and justice the season and the methods of executing vengeance upon THE SIXTH SUNDAY AFTER TRINITY. 265 he fell down at Jesus' knees, sayino^, Depart from me, for I am a sinful man, O Lord. For lie was astonished, and all that were with him, at the draught of the fishes which they had taken ; and so was also James and John, the sons of Zebedee, which were part- ners with Simon. And Jesus said unto Si- mon, Fear not ; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and fol- lowed him. (61.) Eixt ^iVth Suntraj) after S^rinitg, (62.) The Collect. O GOD, who hast prepared for those who love thee such good things as pass man's understanding ; pour into our hearts such those wicked men who " smite down his people," and " trouble his faithful " ones : when, notwith- standing any delays in the accomplishment, they buoy up their sinking spirits with the certainty of his promises : and lastly, be the event of these things at present what it will, when they stead- fastly adhere to their duty, at the expense of all the world counts dear, and will not be prevailed upon for any terms to incur his displeasure. Dean Stanhope. (61.) By following Christ, which the apostles are said to have done, three things are manifestly intended. ]. The disciples were the constant followers and attendants upon his person ; for they went up and down with him wherever he went, they were the eye-witnesses of his miracles, and the ear-wit- nesses of his discourses ; and, though he some- times withdrew from them into places of solitude and retirement upon some extraordinary occasions, yet, for the most part, they were daily companions with him, and the constant spectators both of his glories and troubles ; as we may read at large in all the four Evangelists. This way of following Christ was peculiar to the apostles and first disci- ples, who had the honour of seeing and conversing with him during his abode upon earth ; a privilege not to be enjoyed by any since his ascension into heaven. But there are two ways of following Christ still attainable by us ; in both which senses we are still his followers. As, 2. By following his doctrine and learning of him. This privilege the apostles had by receiving the word from Christ's own mouth ; but we have it at second hand by receiving it from them who have handed it down to us. However, the doctrine is the same in both, and we are as well taught by him now, as they were then. He that teaches another, . 34 love towards thee, that we, loving thee above all things,, may obtain thy promises, which exceed all that we can desire, through Jesus Christ our Lord. Amen. The Epistle. Rom. vi. 3. KNOW ye not that so many of us as were baptized into Jesus Christ, were baptized into his death ? Therefore we are buried with him by baptism into death ; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection : knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is and instils his instructions into him, is said to be his master ; and they that are taught by him, and embrace his tenets, are styled his followers. Now we are bid as much to " learn of him " as his first disciples ; and his apostles inculcate upon us the same lessons as he did upon them; namely, that " the saine mind should be in us, as was in Christ Jesus :" so that as he was equally a teacher to them and us, so are We equally his disciples and follow- ers as well as they ; and so we may all well be, for he was a " Teacher come from God :" and was alone able to deliver " the words of eternal life." 3. To be a follower of Christ, is to follow his example, and to act by the pattern that he hath set us ; he that treads in the same steps after another, is said to follow him : and he that takes Christ for his director and guide, and walks even as he walk- ed, may be justly reckoned in the number of his followers. Now Christ hath given us the best ex- ample for our imitation ; he hath.gone every step of our way to heaven before us, to the intent, saith the apostle, " that we should follow his steps, who did no sin, neither was any guile found in his mouth." He hath set before us the most excellent pattern of love, meekness, humility, and patience, and indeed of all other virtues ; in which we are bid to "be followers of him as dear children;" and when we are arrived to that, we may be said with the disciples in the Gospel, to " forsake all, and follow him." Dr. Hole. (62.) The Collect for the day reminds us of the good things which God hath prepared for them that love him, which are indeed such as pass man's understanding; and from thence teaches us to pray to him to pour into our hearts such love to- wards him, that we, loving him above all things, may obtain his promises, which exceed all that we can desire, through Jesus Christ our Lord. Now 266 THE SIXTH SUNDAY AFTER TRIISITY. dead is freed from sin. Now, if we be dead with Christ, we believe that we shall also live with him, knowing that Christ, being raised from the dead, dieth no more ; death hath no more dominion over him. For in that he died, he died unto sin once ; but in that he liveth, he liveth unto God. Like- wise reckon ye also yourselves to be dead indeed unto sin ; but alive unto God, through Jesus Christ our Lord. (63.) The Gospel St. Matt. v. 20. JESUS said unto his disciples, Except your righteousness shall exceed the right- eousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Ye have heard that it was said by them of old time, Thou shalt not kill ; and whosoever shall kill, shall be in danger of because these good things are obtained for us by the death of Christ, and the promises of them de- pend much upon his resurrection ; therefore the Epistle for the day mentions our conformity to both, as the best means to procure a title to them, and to secure an interest in them ; which things are represented to us in our baptism, and the pro- fession made in it obliges us to them. The Gospel contains another part of Christ's sermon on the mount, wherein he vindicates the law from all false glosses, and refines it into a more pure and perfect rule of life and manners. Dr. Hole. (63.) How greatly and ardently is it to be de- sired, that the generality of Christians would seri- ously lay this Scripture to heart ! That they would now and then reflect upon the engagements, and the end, of baptism ! That they would carefully examine, what conformity is to be found, between themselves and a dead and risen Saviour ; and be convinced, that they have no foundation for hope in, nor benefit from, that death and resurrection, farther than such conformity can justify their title ! Men would not then content themselves Avith such a lame obedience, as covers, and quites swallows up, a few faint essays towards, or acts of, piety and virtue, with frequent and grievous relapses in sin : as if the Lord, Avhom they are bound to imitate, had died often, and lain long buried, but rose and lived for very short intervals. They would not think it sufficient to lead a life of ease and idleness, of no use, no example, as if the doing of good were of no consequence, but the abstaining from notori- ous evil were the whole of their engagement ; which, indeed, is in some degree to copy after a dead, but by no means after a risen and a Hving Saviour. Much less could any, who attend to this passage, allow themselves in such habits, as the judgment. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment : and whosoever shall say to his brother, Raca, shall be in danger of the council : but who- soever shall say, Thou fool, shall be in dan- ger of hell-fire. Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift. Agree wi^th thine adversary quickly, whiles thou art in the way with him ; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the oflicer, and thou be cast into prison. Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost farthing. (64.) are a scandal to religion and a virtual abjuration of their baptismal covenant. Adultery and lewd- ness, gluttony and drunkenness, covetousness and ambition, strife and revenge, profaneness and irre- ligion ; these are such raging plagues, as assault the very seat of our spiritual life : the persons guilty of them could not do a kinder thing to the credit of Christianity, than openly to renounce it. 1 had al- , most said, not a kinder thing to themselves, since they only profess it to their heavier condemnation ; since they neither imitate their Lord, nor any ser- vant of his, except that traitorous one, who said " Master, Master, and kissed him," as a signal to those enemies, who came under his conduct to take, and to mock, and to kill him. Dean Stanhope. (64.) The Gospel of this day may teach us, 1. To carry our righteousness above and oeyond that of the Scribes and Pharisees ; they were curious about the outside, and were fair and beautiful with- out, but within full of filth and rottenness. But let us endeavour to cleanse the heart, and see that matters be right within. They stuck to the letter ot the law, without minding the true intent of it; but let us look more to the spiritual sense and mean- ing of it, and observe it in the full extent of it. They condemned gross sins, and connived at less; and, if they abstained from the outward act, could allow themselves in the inward motions, occasions, and tendencies to it ; but let us lay the axe to the very root, and cut down every branch of iniquity They rested in the external acts of religion, as pray- er, fasting, and almsgiving, without regarding the true ends or manner of performing them; but let us lock more to our aims and intentions in these duties, that they may be rightly to the glory of God, and the good of our own and others' souls. In a word, the Pharisees Avere proud, partial, and THE SEVENTH SUNDAY AFTER TRINITY. 267 Sriic ScijcaitU .Suntras after gTinnits. (65.) The Collect. LORD of all power and might, who art the author and giver of all good things ; graft in our hearts the love of thy name, in- crease in us true religion, nourish us with all goodness, and of thy great mercy keep us in the same, through Jesus Christ our Lord. Amen. The Epistle. Rom. vi. 19. I SPEAK after the manner of men, be- cause of the infirmity of your ftesli : for as hypocritical, in their righteousness; and therefore let us exceed them in the humility, integrity, and sincerity of ours ; for since heaven and happiness lie beyond the bounds and extent of their righteous- ness, we must inevitaby perish and miscarry with them, if we go not farther than they. 2. Let our obedience to God's laws extend to the whole de- sign and intention of them. In the affirmative pre- cepts, let it reach to all the means, motives, and in- centives requisite to the observance of them ; in the negative precepts, let it take in all the occasions, steps, and tendencies, to the breach of them. Par- ticularly in keeping the sixth Commandment against killing, here mentioned, let us avoid all rash and causeless anger, all malice and hatred, that na- turally lead to it ; for malice is a frequent occasion and forerunnerof murder, and St. John tells us, that " he thathateth his brother is a murderer," (1 John iii. 15 ;) for hatred is attended with a desire of taking away the object of it, either by himself or another. Moreover, let us avoid all virulent and opprobrious speeches, such as calhng our brother Raca, or fool, a vain, empty, witless, and wicked fellow; which commonly provoke to rage, and draw on murder. In short, "let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from us, with all malice;" especially when we draw nigh to holy things; and let us "be kind one to another, tender-hearted, forgiving one another, as God for Christ's sake hath forgiven us ;" recon- ciling ourselves to our greatest foes. And let that be done quickly, lest it be too late ; and so, by liv- ing in peace and charity with God and man here, we shall live in eternal peace and joy with both hereafter. Dr. Hole. (65.) The Collect for the day beseeches the Lord of all power and might, who is the author and giver of all good things, to graft in our hearts the love of his name, to increase in us true religion, to nourish us with all goodness, and of his great mercy to keep us in the same. The Epistle for the day is the latter part of the same chapter, from whence that foi the last Sunday was taken ; where ye have yielded your members servants to uncleanness, and to iniquity, unto iniquity : even so now yield your members servants to righteousness, unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things, whereof ye are now ashamed ? for the end of those things is death. But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death : but the gift of God is eternal life, through Jesus Christ our Lord. (66.) the apostle having shewed the new converted Ro- mans the efficacy of Christ's death, for the killing of sin, and the virtue of his resurrection for the quickening of them to a life of righteousness, he exhorts them to a conformable practice. To which end, he here in the close of the chapter accommo- dates himself to their Weakness, and labours to convince them of the great danger of their former sinful courses, and likewise of the safety and hap- piness that is to befound in the ways of righteous- ness. Dr. Hole. (66.) In drawing a comparison in this passage between a state of sin and holiness, St. Paul does not set himself here to prove, as might most easily be proved, that the toil and drudgery of a course of vice is insupportable: and that men would have unanswerable objections to religion, should it im- pose upon us commands, m any degree so slavish and tyrannical as our own lusts and passions do ; hut, as he is treating with converts, that had broken their chains, and asserted their native liberty, he therefore contents himself with the mention of such consequences, as that service, even when for- saken, does naturally produce. Of these one pre- sent and inseparable effect is "shame ;" which, to a mind of any ingenuity, must needs be very gra- ting and terrible : for what can make a man amends for the continual reproaches of his own breast, and the reflections of having long persisted in facts which cannot be remembered without the utmost confusion ? On the contrary, when we are happi- ly got loose from this tyranny, and become our own men, reason never fails to justify, nor con- science to applaud, our better choice. And these are satisfactions so suited to human nature, that all the commendations, nay, all the honours and re- wards, capable of being bestowed by the whole world upon an ill action, are not an equivalent for the private pleasure and peace, which result from a testimony within, borne even to the most tradu- ced, afflicted, and persecuted virtue. Again; the "end of these things is death;" death of the body, even when renounced and ip- 2G8 THE SEVENTH SUNDAY AFTER TRINITY. The Gospel. St. Mark viii. 1 . IN those days the multitude being very great, and having nothing to eat, Jesus call- ed his disciples unto him, and saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: and if I send them away fasting to their own houses, they will faint by the way : for divers of them came from far. And his disciples an- swered him, From whence can a man satisfy these men with bread here in the wilder- ness ? And he asked them, How many periled of: but otherwise death, that is, infinite and irreversible misery of body and soul both. And what a lamentable consideration is this, that after inconceivable labour and pain, a man hath not on- ly purchased reproach and self-condemnation, but ensured to himself remorse and torment, without interval or end ? Whereas, bv employing his time in the gentle and agreeable service of God, he. acts every day more and more in compliance with the dictates of reason, advances and improves hu- man nature, exults and triumphs with inward peace and joy, which carry him through his work with alacrity and delight ; but when that work is brought to a conclusion, he is paid, and overpaid, for all the diflSculties in it, by a bliss, of which all his former satisfactions were foretastes and pledges : a bliss therefore styled "life," because all that is dear and desirable, is implied and included in it ; and a bliss that is life indeed, because subject to no decay from within, nor to any destruction from without. There is yet one very remarkable circumstance behind, greatly to the advantage of a holy life. It IS that the " death " inflicted upon sin is the " wages " of it; what God hath expressly threaten- ed and given men sufficient warning of; and there- fore what they, who know beforehand upon what terms they enslave themselves, and Avho have so many assistances and opportunities put into their hands of being free and happy, do by their obsti- nacy deserve. But the " eternal life," awarded to good men, is what the very best of them neither do, nor ever can deserve. For what can we deserve of reward hereafter for embracing that virtue which so amply rewards its own practice here 1 How can a happiness be strictly merited, between the eternity whereof, and the very short term we serve for it, there is no manner of proportion ? What claim can an obedience lay, which is interrupted with multitudes of backslidings and neglects, each whereof would in rigour evacuate its title ? We may indeed deserve our punishments, because sin IS our own, entirely our own act ; but can we, with any good sense, be said to deserve a recompense, 4nd such, a recompense, for acts, not entirely, not ori- loaves have ye? And they said. Seven. And he commanded the people to sit down on the ground : and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them ; and they did set them before the people. And they had a fev/ small fishes ; and he blessed, and com- manded to set them also before them. So they did eat, and were filled. And they took up of the broken meat that was left, seven baskets. And they that had eaten were about four thousand. And he sent them away. (67.) ginally, ours ; and that at his hands too, whose free grace and good spirit it is that worketh in us both the Avilland the deed ? Most justly, therefore, doth the apostle put the difi'erence here between " wages " and " gift :" that is the effect of justice, this of boun- ty ; a bounty not inclined by any consideration moving; it on our part; but redounding to, and des- cending upon us, by and for the sake of a person who hath, it must be confessed, merited it to the uttermost : even Jesus Christ, whose servants we are, v/ho condescended to purchase it at the price of his own blood : and therefore not unto us be the praise, or any part of it, but unto him be honour, and glory, and thanks, "for tliis his unspeakable gift." Dean Stanhope. (67.) Since the necessities of our brethren in want are by far more and greater, than the liberality of the wealthiest and most open-handed men can possibly supply ; it is absolutely necessary that we should make some distinction. Wherein we shall do well to imitate our Lord's conduct, as exempli- fied by this miracle, in the following particulars. That we generally bestow our charity upon such, as are least in a condition of sustaining themselves ; for that which the desert was to these multitudes, the same in effect are old age, maimed limbs, long sickness, multitude of helpless children, and the calamities which more immediately and visibly come from the hand of God, to the poor in general. They disable them, I mean, from furnishing them- selves by painful labour and honest industry ; and in so doing, they lay them at our doors, and charge us with them ; but as for them, Avhom pride or profusion, sloth or vice, have reduced ; them, who continue poor only because they will not take any trouble to be otherwise : the laws of God have not commanded, and those of men wisely discounte- nance, the same compassion for such. To 'them, Avho make wandering and beggary a trade, and choose the shame, but ease, of that, before an hon- est and laborious Uvelihood, the best and truest charity, is what Solomon, and our own laws have prescribed, " a scourge for the sluggard, and a rod for the fool's back." Want, then, involuntiry THE EIGHTH SUNDAY AFTER TRINITY. 269 Ehc 35iijhtli SunTraj) after 3rrinitj>. (68.) 77ie Collect. O GOD, whose never failing providence ordereth all things, both in heaven and earth ; we humbly beseech thee to put away from us all hurtful things, and to give us those things which are profitable for us, through Jesus Christ our Lord. Amen. The Epistle. Rom. viii. 12. BRETHREN, we are debtors not to the flesh to live after the flesh : for if ye live af- ter the flesh, ye shall die ; but if ye through want, is the proper recommendation to our pity and relief. And this is to be rated, not always according to what men stand in need of, but some- times according to the circumstances from which they are fallen: not always according to what they endure, but often by their being more or less desti- tute of remedies and helps against it. This gives the widow and the fatherless, the outcast and the stranger, a double title to our pity ; if their neces- sities be the same with those of other persons, who yet have relations and friends, to assist and take care of them. Once more, this action of our Lord instructs us, that it suffices, if our charity minister to present necessities ; without thinking itself obliged to pro- vide either that which is superfluous, or so much as may arm men against future contingencies. It shiws us too, that managery is an ornament, and an ad- vantage to our charity. And to this purpose that advice of St. Paul is highly commendable, that men would contrive their distributions so, as to be regular and easy, by " laying up in store of that which God hath prospered them with," (1 Cor. xvi. 2,) as their afiairs will permit. Thus would our alms be always in readiness, and the poor would have a separate purse : a fund that, by rising in- sensibly, would be parted with less grudgingly ; a tribute due for our successes; a most reasonable re- turn to Him, from whom we receive our all ; nay, who condescends to accept a part of his own again, as not only paid back, but given to himself; and who will not fail in his own time and way to recompense it accordingly, either before, or at, the last great day of account. Dean Stanhope. (68.) The Collect for the day beseeches God, whose never-failing providence ordereth all things, both in heaven and earth, to put away from us all hurtful things, and to give us those things which be profitable for us. Now the things hurtful to us are chiefly the works of the flesh, which lead us to death and damnation; and the things profitable for us are the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bon- dage again to fear ; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit that we are the children of God. And if children, then heirs ; heirs of God, and joint-heirs with Christ : if so be that we sufler with him, that we may be also glorified together. (69.) The Gospel. St. Matt. vii. 15. BEWARE of false prophets, which come the fruits of the Spirit, which lead to life and salva- tion. Accordingly the Epistle for the day treats of both these, exhorting us to put away the one, and to put on the other. The Gospel is another part or portion of our blessed Saviour's sermon on the mount, wherein he cautions his disciples and followers against false prophets and teachers ; letting them know the man- ner and ends of their coming, and giving them some marks of distinction to discover and discern them by. Dr. Hole. (69.) From this Epistle v/e are instructed in the following lessons. 1. From our not being debtors to the flesh, we are taught to abandon all the sinful lusts and de- sires of it, and that too upon pain of death and damnation ; for, if we live after the flesh, we shall die. Indeed to satisfy the ordinary and natural cravings of the flesh, is necessary to preserve our bodily life ; and to gratify the unlawful and irregu- lar motions of it, will bring upon us death temporal and eternal. 2. Being debtors to live after the Spirit, let us labour to discharge that obligation, by giving up ourselves to the guidance and conduct of God's Holy Spirit, following the direction of his light, and the influence of his grace in all our ways. This is to walk " worthy of the vocation wherewith we are called," and to " walk as becometh the Gospel of Christ ;" which will stand the trial of the last day, and secure to us the reward of eternal life ; " for there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but af- ter the Spirit." 3. From the great privilege of sonship granted to all such, we may learn to behave ourselves as the sons and children of God. The duty of chil- dren, we know, is to love their parents with a hearty and entire affection ; to show to them obe- dience ; to place a trust and confidence in them, and a dependence upon their care and proTision for them ; and in like manner should we consider y 270 THE NINTH SUNDAY AFTER TRINITY. to you in sheep's clothinof, but inwardly mey are ravening wolves. Ye shall know them by their fruits : do men gather grapes of thorns, or figs of thistles ? Even so every good tree briiigeth forth good fruit ; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit ; neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the nre. AVherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father, who is in heaven. (70.) E\it Minth Simtieig after ^TrCnitj). (71.) The Collect. GRANT to us, Lord, we bessech thee, the spirit to think and do always such things as are right : that we, who cannot do any that is good without thee, may by thee be it our bounden duty to love, to show our obedience to, and to place our trust and confidence in, our heavenly Father. 4. From God's making all his sons heirs, we learn the exceeding great honour and dignity, to which Christianity brings its followers ; it makes them heirs at present, and, if they act in a manner worthy of their Christian profession, will shortly enter them into the possession of a kingdom, and that not an earthly fading kingdom, that soon van- ishes away, but a kingdom in heaven, that never can be moved or taken from them. " Now are we the sons of God," saith the apostle, " but it doth not yet appear what we shall be ; this we know, that when he shall appear, we shall appear with him in glory." Dr. Hole. (70.) Our Saviour in this passage warns his dis- ciples against two sorts of deceivers ; " false Christs," or such as should pretend to be the Mes- siah ; " false prophets," or such as should pretend to own Christianity, but should draw persons away from the simplicity of the Gospel. The ground of his caution is, " they come in sheep's clothing, but inwardly are ravening wolves :" that is, they make fair pretences to strictness in religion, with which their real character is at variance. Hence we may learn, 1. That such as go about to seduce others, usu- ally pretend to extraordinary measures of sanctity themselves, that they may raise an admiration among those, who judge of saints more by their looks than their lives; more by their expressions than their actions. What pious looks and devout enabled to live according to thy will, through Jesus Christ our Lord. Ameji. The Epistle. 1 Cor. x. L BRETHREN, 1 would not that ye should be ignorant how that all our fathers were under the cloud, and all passed through the sea ; and were all baptized unto Moses in the cloud, and in the sea ; and did all eat the same spiritual meat, and did all drink the same spiritual drink ; (for they drank of that spiritual Rock that followed them ; and that Rock was Christ.) But with many of them God was not well pleased ; for they were overthrown in the wilderness. Now these things were our examples, to the in- tent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some 'of them: as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornica- tion, as some of them committed, and fell in one day three and twenty thousand. Nei- ther let us tempt Christ, as some of them also tempted, and were destroyed of ser- gestures ; what long prayers and frequent fastings, were observed by the hypocritical Pharisees, be- yond what Christ and his disciples ever practised ! 2. From the rule laid down by our Saviour, " by their fruits ye shall know them," we may learn, that the best method that we can take for judging of teachers pretending to be seat by God, is to ex- amine the design and tendency of their doctrines, and the course and tenor of their conversations. Good teachers, like good trees, will bring forth "the good fruits" of truth and holiness: but evil men and seducers, like corrupt trees, will bring forth error and wickedness in their Ufe and doctrine. BURKITT. (71.) The Collect for this day beseeches God to grant to us his Spirit : to think and do always such things as be rightful, that we, who cannot do any thing that is good without iiim, may by him be en- abled to live according to his wiU. Accordingly, the Epistle for the day teaches us to think aright concerning the Church, both under the Law and under the Gospel ; and likewise to do aright by the directions of it under both dispensations. And be- cause, of ourselves, we can neither think nor do as God would have us, we are to implore the assist- ance of his Holy Spirit, to enable us to please him in both. Lest Christians now should boast of higher and greater privileges than the Jews had of old, and so be exalted above measure by the abundance of the Gospel revelations ; the apostle tells them, that the Israelites of old were the people of God as well as we, and had the like favours and miracu- lous works vouchsafed to them under the Law, as THE NINTH SUNDAY AFTER TRINITY. 271 pents. Neither murmur ye, as some of them also mwrmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples : and they are written for our admonifion, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed, lest he fall. There hath no temptation taken you but such as is common to man : but God is faithful, who will not suffer you to be tempted above that ye are able ; but will with the temptation also, make a way to escape, that ye may be able to bear it. (72.) The Gospel. St. Luke xvi. 1. JESUS said unto his disciples, There was a certain rich man who had a steward ; and the same was accused unto him, that he had wasted his goods. And he called him, and said unto him. How is it that I hear this of thee ? Give an account of thy stewardship ; (or thou mayest be no longer steward. Then are now afforded to us under the Gospel; and as they were punished for their ingratitude and abuse of God's mercies, so we may not hope to go un- punished, if we run into the like enormities. In the Gospel for the day we are presented with the parable of the master and the unjust steward : in which are figuratively represented to us, 1. The great bounty and goodness of God in dispensing his blessings. 2. The great injustice and unfaith- fulness of men in wasting and abusing them. 3. The great danger and difficulties that ensue upon so do- ing. And, 4. The best means to prevent these evils, and to turn the good things to a better account. Dr. Hole. (72.) The history of Moses, as referred to in the several instances mentioned in this Epistle, leads us to examples of God's severity, even upon his chosen and covenanted people; and shews, that Christians cannot, by bemg such, promise them- selves exemption from the like judgments, if they shall, by the like disobedience, render themselves obnoxious to his angry justice. But the inference, which, in the infancy of the Christian Church, St. Paul could ground upon parity of reason, and in comparison with the Jews only ; we, in these lat- ter ages, may strengthen from matter of fact ; and events that have already befallen this Christian Church itself. The parts of it, once most con- spicuous and flourishing for soundness of faith, and piety of life, have long since been overrun with Mahometism and barbarity. The light of the Gospel is taken away from them, and they are once more given up to the blackest darkness of sin and infidelity. Nor is the case thus with whole nations only, who have been abandoned by God, after having first abandoned themselves to wicked- the steward said'within himself. What shall I do ? for my lord talieth away from me the stewardship : I cannot dig ; to beg I am ashamed. I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord's debtors unto him, and said unto the first. How much owest thou unto my lord ? And he said, An hundred measures of oil. And he said tinto him. Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest. thoti ? And he said. An hundred measures of wheat. And he said unto him. Take thy bill, and write fourscore. And the lord commended the unjust stew- .ard, because he had done wisely : for the children of this world are in their genera- tion wiser than the children of light. And I say unto you. Make to yourselves friends of the mammon of unrighteousness ; that, when ness ; but, Avhere the truth is still professed, with private persons, also, whose punishments resemble those of the Israelites, where their transgressions have done so. For how often does the wisdom of Providence exert itself, in undoing men by their own fooHsh choice ? How common a thing is it, for the sensual and the worldly to have his inordi- nate desires gratified to his manifest detriment; and those honours, or riches, or pleasures, which he sought, as the most desirable blessings of life, made his curse, and his ruin? How frequently do discontent and distrust, weariness and impatience, delay, or utterly put by, those good, and hasten or occasion those evil things, which, by waiting the leisure, and submitting to the methods, of the great Governor of the world, would be ordered infinitely more to our advantage ? But especially (which is the punishment, common to all the instances of disobedience recited in this Scripture, and which indeed is the heaviest of them all) how certain are the vicious dispositions and practices, contrary to our vows and our duty, to bring us under that com mon fate of the rebellious Israelites, of being ex- cluded the land of promise : and so, whatever be our portion in the wilderness of this world, to cut ofi" all access to the heavenly Canaan 1 In one word, no covenant can be more solemn and express, than that between God and his an- cient people. No promises on his, no engagements on man's part, more firm. The marks and miracu- lous appearances of his presence and favour were then as evident and as glorious ; their privileges and deliverances were as distinguishing and valua- ble, as the condition of that Church could admit. Yet, all this notwithstanding, when they so foully violated their part, they did at the same time re- 272 THE TENTH SUNDAY AFTER TRINITY. ye fail, they may receive'you into everlast- ing habitations. (73.) Eht ^Tcntfi SuntJcie after ^rrtnttg. (74.) The Collect. LET thy merciful ears, O Lord, be open to the prayers of thy humble servants ; and that they may obtaui their petitions, make them to ask such things as shall please thee, through Jesus Christ our Lord. Amen. The Epistle. 1 Cor. xii. 1 . CONCERNING spiritual gifts, brethren, I would not have you ignorant. Ye know that ye were Gentiles, carried away unjo these dumb idols even as ye were led. Wherefore I give you to understand, that no man, speaking by the Spirit of God, calleth lease God of his. They therefore, from the most signal monuments of the divine goodness and mer- cy, becoming by their own perverseness the most stupendous monuments of wrath and vengeance, have furnished us with abundant ground for that inference at the 12th verse, " Wherefore let him that thinketh he standeth take heed lest he fall." Dean Stanhope. (73.) This parable sets before us a steward, about to be dismissed from that gainful office, for his improvident behaviour in it. This melancholy prospect puts him upon contriving, how to secure himself a future maintenance at his masters cost. The method chosen for this purpose was to deal secretly with his lord's debtors, and, by making false, but favourable entries, into their books of ac- count, to engage their kindness when he should stand most in need of it, as a grateful return for the sums thus remitted to them. In this practice in- deed thete was great dishonesty, for which reason our Saviour calls him an "unjust steward;" (ver. 8 ;) but that part of his character, not falling with- in the compass of our Lord's design in propounding this parable, is passed over, without ^rther notice taken of it. Meanwhile 4iis silence in that point can by no means be construed into approbation ; but an instruction rather, that, in the interpretation of parables, we are to content ourselves with draw- ing such consequences from thence, as their sub- stance and main intent naturally lead us to ; with- out insisting too nicely upon circumstances which are incidental only, and beside the purpose, proper- ly to be served by them. Now that, in the case before us, is manifestly to provoke our imitation of this man's wit and forecast; who so dextrously laid the scheme for subsisting hereafter, by the Tnanagement of a trast, whi«h, although a present Jesus accursed ; and that no man can say that Jesus is the Lord but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differ- ences of administrations, but the same Lord. And there are diversities of operations, but it is the same God who worketh all in all. But the manifestation of the Spirit is giv^en to every man to profit withal. For to one is given by the Spirit the word of wisdom ; to another, the word of knowledge by the same Spirit ; to another, faith by the same Spirit ; to another, the gifts of healing by the same Spirit ; to another, the working of miracles ; to another, prophecy ; to another, discerning of spirits ; to another, divers kinds of tongues ; to another, the interpreta- tion of tongues. But all these worketh that one and the selfsame Spirit, dividing to f\ every man severally as he will. (75.) .i - j support, yet he perceived was not likely long to continue so. And his great providence and appli- cation, so agreeable to that earnestness of thought and care, which sticks at nothing to secure the so uncertain advantages of this world, is insinuated as a just reproach to the inconsideration and remiss- ness, which even they who ma^J ; iieir principle and profession to secure tne everlastmg advantages of another world, are observed to be guilty of in the management of that affair. Dean Stanhope. (74.) The Collect for the day beseeches the Lord to let his merciful ears be open to the prayers of his humble servants, and that they may obtain their petitions, to make them ask such things as shall please him. And that we may be the better enabled to ask such things, the Epistle of the day treats " concerning spiritual gifts," which the apos- tle here declares to be so useful and so necessary a piece of knowledge, that he would by no means " have us ignorant of it :" and to the end that the Christian Church might be rightly instructed in so divine and excellent a subject, he here treats at large of the nature, the Author, the number, and the use^of these spiritual gifts. Dr. Hole. (75.) Although it be allowed on all hands, that the gifts mentioned in this passage are those mi- raculous ones, which, though necessary in the first ages of the Church, have long since been with- drawn, upon that necessity ceasing ; we ought nevertheless to bear in mind, that there are also in- stances and gifts, of use and continuance in all ages of Christianity, to which the force of the apostle's reasoning extends itself. These likewise are the gifts of God ; these are given to be exer- cised for promoting his glory, and the good of man- kind ; and these are so distributed, that every man THE TENTH SUNDAY AFTER TRINITY. 273 The Gospel. St. Luke xix. 41. AND whea he was come near, he beheld the city, and wept over it, saying', If thou hadst known, even thou, at least in this thy day, tiie things which belong unto thy peace ! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with may be in some, though none in all, respects ser- viceable ; but all have their particular stations and endowments, in which, if rightly chosen, and dili- gently improved, they are fitted to discharge their duty, by bringing honour to God and benefit to the world. It is also presumed, by some, that St. Paul here, as well as at the end of the chapter, speaks of gifts imparted to. and exercised by, those that are fre- quently distinguished under the title of " spiritual persons ;" such as bore some office in the Church, or administered in holy things. The occasions, and in proportion the supplies, of these persons, no doubt, were greater than those of common men. And some of the gifts, specified in this passage, seem in a more peculiar manner accommodated to their character. But, here again I cannot but ap- prehend it of importance for every Christian, in what capacity soever, to think himself concerned. And this, without all controversy, is the intent of our excellent Church, when propounding this Scripture, in the yearly Epistle for this day, to the pious meditation of all her children. It is, that they might be reminded whence their good gifts come ; awakened to a conscientious improvement of them ; thankful for, and contented with, what they have received ; humble and modest in their opinions of themselves ; diligent in the business of their particular calUngs ; useful and profitable to the body in general ; tender and respectful to their brethren ; compassionate to their failings, liberal and kind to their wants, and glad of their advanta- ges. For these are the good quaUties which this Epistle aims at promoting; qualities, which it is as reasonable for us to cultivate, as we are bound by our religious obligations to cultivate them. Dean Stanhope. (76.) The expression, by which our Saviour here describes the place dedicated to God's worship, suggests to us with what respect the Church ought to be regarded, considering it, 1. as it is " the house of God," and, 2. as it is, " the house of prayer." 1. The Church, considered as God's house, obliges us to demean ourselves in it, as under God's more immediate presence and observation. His presence and his eyes, no doubt, are every where; 35 theground,and thy children within thee: and they shall not leave in thee one stone upon another ; because thou knewest not the time of thy visitation. x\nd he went into the temple, and began to cast out them that sold therein, and them that bought, saying unto them, It is written, My house is the house of prayer; but ye have made it a den of thieves. And he taught daily in the temple. 76.) but yet we are taught to believe, that he manifests himself in some places, after a more especial man- ner than in others. Not that we attribute to these places an holiness inherent and essential, but such /as is relative only, and due for the sake of their owner and inhabitant ; and therefore all aspersions, that charge such respect with idolatry or supersti- tion, proceed either from great ignorance or great perverseness. 2. As the Church is a "house of prayer," every man should be careful eflfectually to make it such to himself; that the offices, performed there, may be frequented conscientiohsly, and joined in de- voutly. The benefits of public prayer are many and great ; and our petitions, when with united force ascending to heaven, bid much fairer for ac- ceptance and success, than any of the most vehe- ment importunities of a single and sohtary devo- tion: particularly the unanimous and uniform prayers of the Church express the unity of our faith, our mutual charity, our joint relation to Christ the mystical Head of this body. In this re gard, prayer and sacraments have an advantage above reading, or hearing, or any other religious duties : and probably this may be one main reason why God's house is called the " house of prayer ;" for preaching and expounding are indeed instruc tions in our duty, sent from God for our good ; but we may be instructed by pious advice, and useful books at home : we may likewise pray alone, but we cannot do the one or the other alone so as ta testify to the world our communion v/ith Christ and with one another, like the same things done in the public assemblies of Christians. Hence every one should make a conscience of improving every op portunity for such prayers; because every one is obliged to acknowledge that spiritual society, the being a member whereof does (originally speaking) put him in a capacity of salvation. But to come is a small thing, unless we join too; join with our hearts, with our mouths, with our whole bodies. The minister pronounces the petitions in the people's name and behalf; but let it not be supposed, that he will be heard for any who neglect to pray for themselves. Every one, therefore, should repeat the confessions, to acknow- ledge his own sin and vileness ; and the creeds, to 274 THE ELEVENTH SUNDAY AFTER TRINITY. S^iic SlebcntH Suntfan after ^Tvintts- (77.) The Collect. O GOD, who declarest thy ahnighty power chiefly ill showino; mercy and pity; mercifully s^rant unto us such a measure of thy jrraco, that we, rnnninfr the way of thy coninumdments, may obtain thy gracious promises, and be made partakers of thy heavenly treasure, through Jesus Christ our TiOrd. Amen. The Epistle. 1 Cor. xv. 1. (78.) BRETHREN, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand ; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you, first of all. that which I also re- declare and confirm his own faith ; and the Lord's Prayer, to call God Father with his own mouth. The hearts of the people should go silently, and reverently, along with him, in all the other parts of the service, and confirm every Collect for them- selves, by expressing the earnest desires of their souls, in a distinct and hearty Amen. As oft as he says, "Let us pray," they should recollect their wandering thoughts, louso their heavy hearts, and double tlieir vehemence and zeal. And, through- out all the Litanies and answers, they should be very diligent to do their part ; esteeming it (as in truth it is) a singular privilege, that the lay mem- bers of the Church of England have a greater share allotted to them in her ofliices, than those pro- bably of any other periuasion. This may be safe- ly affirmed ; that, if our public prayers be defective, it must be on the part of those that use them. For the Church hath taken admirable care of her part : and, by the prudent constitution of a most excel- lent Liturgy, gives us great hopes of obtaining the mercy, which we are directed to beg in the Collect for this day. Namely, that being thus taught to " ask such things as please God, his merciful ears will be open" (and may they ever be open) '■ to the prayers oP' us " his humble servants, through Jesus Christ our Lord." Amen. Dean Stanhope. (77.) We are taught to pray this day for such a measure of divine grace, that, by running the way of God's commandments, we may obtain his gra- cious promises, and be made partakers of his hea- venly treasure. The grace, here chiefly prayed for, is the grace of faith, to which the running of the ways of God's commandments, and the obtaining of the promises, are frequently ascribed. And in ceived, how that Christ died for our sins according to the Scriptures ; and that he was buried ; and that he rose again the third day, according to the Scriptures ; and that he was seen of Cephas ; then of the twelve : after that, he was seen of above five hundred brethren at once ; of whom the greater part remain unto this present ; but some are fallen asleep. After that he was seen of James ; then of all the apostles : and last of all he was seen of me also, as of one born out of due time. For 1 am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of (^od. But by the grace of God, I am what I am ; and his grace, which was bestowed upon me, was not in vain ; but I laboured more abundantly than they all : yet not I, but the grace of God which was with me. Therefore, whether it were I, or they, so we preach, and so ye believed. this we may be the more confirmed by the Epistle appointed for the day : in which the apostle labours to estahhsh the Corinthians and in them all Chris- tians in a firm belief of the death, burial, and resur- rection of our Saviour ; which he the rather did, because some false teachers had crept in among them, who denied the resurrection, and had shaken the faith of many in that great article, as some iiave likewise attempted to do in our days. The Gospel for the day sets forth, ia a parable, the right way and manner of praying unto God, and the certain good success that will ensue upon the due performing of it ; as also a wrong way of address to him, too often used, with the bad issue and unsuccessfulness thereof. Dr. Hole. (73.) The assertion of our Lord's dying and ris- ing from the dead, as a necessary and well-attest- ed article of the Christian faith, which is contained in the former part of this Epistle, having been spoken to on former occasions ; it may be more useful here to remark on the latter part, which is introduced incidentally by the apostle, and contains a digression concerning himself. In this he hath left us an example of these following virtues. 1. Of humiUty, and a mean opinion of our own performances, even when highly useful and com mendable ; in allowing to others their just praises and deserts, and being so far from any vain-glori- ous emulation, or detracting from their worth, as to practise that modesty and "lowliness of mind" elsewhere prescribed, of " esteeming others better than ourselves. I am the least of the apostles," &c. Phil. iL 3 ; 1 Cor. xv. 9. 2. A very extraordinary diligence and zeal, to nrake reparation by the following part of our lives, for any omissions, neglects, or notorious crimes, THE TWELFTH SUNDAY AFTER TRINITY. / Li ' if The Gospel. St. Luke xviii. 9. JESUS spake this parable unto certain which trusted in themseyes that they were righteous, and despised 6thers : Two men went up into the temple to pray ; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with him- self: God, I thank thee that I am not as other men are, extortioners, unjust, adulte- rers, or even as this publican : I fast twice in the week, I give tithes of all thatl possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other : for every one that exalteth himself shall be abased ; and he tliat hum- bleth himself shall be exalted. (79.) whereby our consciences have been wounded, or the cause and credit o!' truth and religion may have suffered heretofore. " I laboured more abundantly than they all^' ver. 10. .3. Even when this change and reparation shall be made, arrogating no merit or glory to ourselves, but ascribing the whole to God's goodness, and the operations of his blessed Spirit. "By the grace of God I am what I am." And again, " Yet not I, but the grace of God v/hich was with me." In all these particulars we shall do well to follow the apostle ; for otherwise we shall hardly obtain God's gracious promises, and be, made partakers of his heavenly treasure, for which the Collect teaches us to pray. Dean Stanhope. (79.) The sum of the instruction, intended to be conveyed by this parable, amounts to thus much. That, however men may mistake themselves,, or one another, " God always hath respect unto the lowly, but beholds the proud afar off;" (Ps. cxxxiii. 6 :) that no past offences, how many, Jiow heinous, how habitual and inveterate soever, will shut put from his pardon any sinner, who humbly bewails and heartily forsakes them : that a lofty conceit of our own sufficiency differs as much from the tes- timony of a truly good conscience, as the swellings of a disease, from the kindly proportions of a health- ful body; that a theatrical affectation of godliness, with pride and uncharitableness, and disdainful judgment of others, is nearer to hell than a profli- gate and scandalous course of life, with contrition, and charity, and lowliness of spirit : that it behoves U3 therefore to take good heed, lest even the most solemn duties of religion be abused and turned against us : and that he only attends upon these as he ought, who really mortifies his vanity and his passions, and brings himself to be more humble, more charitable, more sensible of his own failings, (80.) The Colled. ALMIGHTY and everlasting God, who art always more ready to hear liian we to pray, and art wont to give m.ore than eit'ier we desire (81.) or deserve ; pour down upon us the abundance of thy mercy, forgiving us those things whereof our conscience is afraid, and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ thy Son our Lord. Amen. The Epistle. 2 Cor. iii. 4. SUCH trust have we through Christ to God-ward : not that we are sufficient of our- selves to think any thing as of ourselves ; but our sufficiency is of God. Who also and less severe upon those of other people : and, lastly, that the proper way of a sinner's applying for mercy and grace, (and all of us are sinners,) is, not arrogantly to thank God, that we are "not as other men are ;" but, as the purest of Churches hath directed us, " meekly to acknowledge our vile- ncss, and. truly to repent us of our faults." For our good Lord hath promised, and it is the express design of this parable to assure us, that " they, whose consciences by sin are accused, by his mer- ciful pardon shall be absolved, through Jesus Christ our Saviour." Dean Stanhope. (80.) The Collect for this day puts us in mind of God Almighty's great readiness to hear our pray- ers, and to give more than we desire or deserve ; and thence teaches us to implore the abundance of his mercy, for the pardon of our sins, and the pour- ing out of his graces upon us. To which end, the Epistle for the day speaks of putting our trust in God through Jesus Christ : " such trust " (saith the apostle) " have we through Christ to God- ward :" which words relate chiefly to the fideHty of the apostles in the work of the ministry, and the success they had thereby, Avhich they looked upon as their greatest glory, and needed no other com- mendation ; not arrogating any thing of it to them- selves, but ascribing all to the power and grace of God ; for in the next words he acknowledges their utter insufficiency to think or do any good thing of themselves; saying, "Not that we are sufficient of ourselves to think any thing as of our- selves:" to which he adds God Almighty's all- sufficiency to help them ; "but our sufficiency is of God." "Which they found in the exercise of a ministration far beyond that of Moses, as plainly appears from the sequel of this Epistle. Dr. Hole. The subject of the Gosuel is the relation of a 276 THE TWELFTH SUNDAY AFTER TRINITY. hath made us able ministers of the new tes- tament ; not of the letter, but of the Spirit : for the letter kilieth, but tlie Spirit giveth life. Bat if the ministration of death, writ- ten and engraved in stones, was glorious, so that the cinldren of Israel could not stead- fastly behold the (ace of Moses for tiie glory of his countenance, which glory was to be done away ; how shall not the ministration of the Spirit be rather glorious ? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. (82.) The Gospel St. Mark vii. 31. JESUS, departing from the coasts of Tyre miracle wrought bv our Saviour on the person of a deaf and dunib man, who was thereby healed of both his infirmities. Dr. Hole. (81.) It may be saij, that we often offer up to God such general requests, as include all particu- lars whatsoever. How then can God be said to give "more than we desire?" The answer is, that the expression relates to such requests, as are not general but particular. We do not always know, what particular things are most fit for us ; and therefore we cannot desire those things in par- ticular. So that though we do desire them in gen- eral terms, when we beseech God to give us what- ever we stand in need of; yet we do not desire them in that sense, in which the phrase is mani- festly understood in this place. Dr. Bennet. (82.) The purport of this day's Epistle may be improved into the following lessons. 1. Our great weakness and inability to do any thing of ourselves may serve to check all pride and presumpiion, and to keep us from trusting too much to our own strength. He that relies upon his own power, leans but upon a broken reed, which will fail and deceive him. 2. As the sense of our in- suflSciency should keep us from presumption ; so should the sense of the sufficiency we have of God preserve us from despair: for though we are un- able to do any thing of ourselves, yet " his grace is sufficient for us f and " we can do all things through Christ that strengthens us :" who is never wanting to the hearty desires and endeavours of his people ; for he is ever more ready to hear us, than we are to pray to him ; and the returns of his goodness far exceed both our desires and deserts. 3. This discourse may teach us to banish all vain conceit of merit, and to ascribe all that we have, are, or can do, entirely to the divine bounty ; for if all our sufficiency be of God, then we are nothing of ourselves, and consequently can merit nothing at God's hands ; for he that can. do nothing can deserve nothing. 4. If all our sufficiency be of and Sidon, came unto the sea of Galilee, through the midst of the coast of Decapolis, and they bring unto him one that was deaf, and had an impediment in his speech ; and they beseech him to put his hand upon him. And he took him aside fr-^.a the multitude, and put his fingers into his ears, and he spit, and touched his tongue ; and looking up to heaven, he sighed, and saith unto him, JEph- phatha, that is, be opened. And straight- way his ears were opened, and the string of his tongue was loosed, and he spake plain. And he charged them that they should tell no man : but the more he charged them, so much the more a great deal they published it ; and were beyond measure astonished, God, then let us thankfully own from whence we receive it, and duly employ what we have in his service. This is the end of all the gifts and graces bestowed upon us, that we should use them to the honour of God, who gave them, and the good of them for whose sake they were given. 5. Since this sufficiency is derived to us by the Gospel cov- enant, we learn the excellency and benefit of it above the legal dispensation. The lav/ exacted duty, but afforded no strength to perform it : it re- quired perfect and universal obedience to all its precepts, and pronounced a curse upon every one that continued not in all things that are Avritten ia the book of the law, to do them ; but gave no power to keep, nor any pardon for the breach of them : for which reason the letter of the law is said to " kill," and the law itself to be a " ministration ot death and condemnation," because it left men in a hopeless and helpless state without any reme- dy or relief. Whereas the Gospel, on the other hand, not only requires duty, but promises grace to assist and enable to the performance of it: and therefore as the Law is styled '' The Letter," so the Gospel is styled " The Spirit:" the one is said to '•' kill ;" called therefore a " dead letter ;" the other to "give life," called therefore " the min- istration of the Spirit and righteousness." In short, the Gospel relieves us from the curse and sen- tence of the law, by the sanctifying graces and assistances of the Holy Spirit ; it requires no more than it gives strength to perform; it accepts of sin- cerity, instead of perfect obedience ; and if we happen to fall by a temptation, it helps us to rise again by repentance. And therefore we should bless God for making this new covenant, and taking us under this easy and gracious dispensation; "we are not under the law," saith St. Paul, " but under grace :" for which we have great reason to thank God, and to make a right use of it. Lastly, since all our sufficiency is of God, we are taught where to seek it, and^how to hnd it, in time of need* THE THIRTEENTH SUNDAY AFTER TRINITY 277 snyino;, He hath done all things well ; he maketh both the dea.f to hear, and the dumb to speak. (83.) \/ m\t ^hivtvtntli ^unlsn^ aCtrr Evin^ itn- (84.) The Collect. ALMIGHTY and merciful God, of whose namely, by having recourse unto God by prayer, who hath promised to give wisdom to them that ask it, and grace to them that lack and desire it : to him therefore let our prayers and praises be di- rected, who is able and willing to do more for us than wc can ask or think. Amen. Br. Hole. (83.) From the Gospel of this day the following reflections arise. 1. Our blessed Saviour, by looking up to heaven, whilst he performed this miracle, not only reminds us, that there was his home, and his throne, and the seat of his majesty, and that there the greatest angels adore him ; but teaches us likewise, that there our eye should be fixed, whence cometh down every good and perfect gift. He did not teach us to say, O infinite God, which art everv where ; ' but, " O our Father, which art in heaven." There let us look up to him. Thence let us acknowledge all the good we receive : thence let us expect aU the good we want. 2. Our Saviour sighed : surely not for need ; the least motion of a thought was in him effectual. He could not but be heard of his Father, who was one Avith his Father. But he sighed, partly for compassion ; partly for example : for compassion of those manifold infirmities, into Avhich sin had plunged mankind, a mournful example whereof was here presented unto him ; for example, to fetch sighs from us for the miseries of others, sighs of sorrow for them, sighs of desire for their redress. 3. Christ was not silent, while he cured the dumb. His " ephphatha " gave life to all his other actions. His command of the ear and mouth to open was the act of God. He could not command that which he made not. His word is imperative ; ours is supplicatory. He doth w^hat he Aviil with us : Ave do by him Avhat he thinks good to impart. 4. In his mouth the Avord cannot be severed from the success. Our Saviour's lips are no sooner opened in his " ephphatha," than the mouth of the dumD, and the ears of the deaf are opened. At once Ave behold here celerity and perfection. N'ltu- ral agents work by leisure, "by degrees: nothing is done in an instant : by many steps is every thing carried from the entrance to the consummation. Omnipotence knoAvs no rules. No imperfect Avork can proceed from a cause absolutely perfect. Bp. Hall. only gift it cometh that thy faithful people do unto tliee true and laudable service ; grant, we beseech thee, that we may so faithfully serve thee in this life, that we fail not finally to attain thy heavenly promises, through the merits of Jesus Christ our Lord. Amen. The Epistle. Gal. iii. 16. TO Abraham and his seed were the Lastly, Our Lord, having wrought tliis miracle, " charged them that they should tell no man." The reasons Avhich induced him to forbid the di- vulging of this and of some other miracles, might probably be these. 1. To decline, as much as Avas possible, the envy and opposition of the Pharisees. He did not only " know what was in man," (John ii. 25.) and, con- sequently, what entertainment each of his actions Avould meet Avith; but he had, by many experi- ments, found, how those men in particular stood affected toAvards him. He saw them so far from any disposition to improve, by fresh demonstrations of his divine power; that those did but add to their guilt, and provoke them to blasphemy and rage. The construction they made of sucli miraculous recoveries AA'as, that he dispossessed devils, by a good understanding and secret collusion "with the prince of the devils^' (Matt. xii. 24.) This point he sometimes vouchsafed to argue with them, and exposed the unreasonableness and absurdity of such malice ; but this gave him great interruption in his main Avork, and engaged him in contests, disagree- able to the peacefulness of his temper. So that, though our Lord could have confuted the folly and malice of his slanderers, yet it was more for his purpose to conceal some evidences of his power, than to provoke them to be troublesome, by making that power public. 2. A second probable reason of this concealment might be, to prevent any sedition or tumults among the people. The common notions of the Messiah at that time are sufficiently knoAvu ; and, as it could not become our Saviour to countenance those errors, so neither could it, by rendering himself suspected to the government, to give his adversa- ries the advantage they desired. Now every thing that contributed to their belief of his being the INIessiah, Avould be a temptation to desert their established governors and put themselves under his protection, as ordained by God to be their right- ful king and victorious deliverer. Hence, it is likely the disciples are forbidden to declare him the Christ, till he should be risen from the dead, (Matt, xvi. 20 ;) as well as because the miraculous effu- sion of the Holy Ghost Avas a requisite qualifica- tion for the bearing of that testimony effectually. 3. But, I make no doubt, another reason for our 278 THE THIRTEENTH SUNDAY AFTER TRINITY. promises made, lie suith not, And to seeds, as of many ; but as oi' one, Aud to thy seed, which is Christ. And (his 1 say, tlial the covenant that was confirmed before of God in Christ, the law, Avhich was four hundred and thirty years after, cannot disannul, tiiat it should make the promise of none eflect. For if the inheritance be of the law, it is no more of promise ; but God gave it to Abra- ham by promise, Wherefore then serveth the law 7 It was added because of transo;res- sions, till the seed should come to whom the promise was made ; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one ; but God Lord's conduct ia this matter was, that he might set us an example of humility, and of doing good for good's sake. He had directed his disciples to content themselves with the knowledge and appro- bation of God, and the inward satisfactions of hav- ing discharged their duty, (Matt. vi. 4;) that they should consider, they serve one, who sees in secret, and who will one day shew that he knows and remembers their good deeds, by rewarding them openly. As therefore, in other instances of virtue ; so here, cur Lord approves himself a pat- tern and practiser of his own doctrine; by not courting the fame aud praise of men, and declaring his behaviour free from all suspicion of vanity. Wiiat other hidden causes there might be for such commands of secrecy, is best known to the infinite wisdom of him, who gave them ; but to ua these are sufficient. Dean .Stanhope. (81.) The Collect for this day teaches us to pray unto God for grace, that we may so faithfully serve him in this life, tliat we fail not finaUy to attain his heavenly promises. The promises here meant are those of justification and salvation by faith in Christ, whereby all mankind, who, by the sin of our first parents, were doomed to temporal and eternal death, are, by the merits of a Saviour, hap- pily restored to a spiritual and everlasting life. These St. Peter styles "exceeding great and pre- cious promises," as proceeding from the rich inex- haustible treasure of divine goodnes4 (^ P^^- i- ^•) And of these St. Paul here treats in the Epistle for this day. The Epistle having spoken of Christ in the pro- mise made to Abraliam long before his coming, the Gospel speaks of him as actually come, shew- ing himself to his disciples, and delivering to them the words of eternal life : and thence declares the much greater blessedness of those that saw him in the flesh, than of those that only beheld him in the promise. Dr. Hole. (85.) From this Epistle may be inferred the fol- lowing weighty and useful lessons. is one. Is the law then against the promi- ses of God? God forbid; for if there had been a lavv^ i::iven which could have given life, verily righteousness should linve been by the law. But the Scripture hath conclud- ed all under sin, that the promise by faith of Jesus Christ mifjht be given to thera that believe. (85.) / 7%e Gospel. St. Luke x. 23. // BLESSED are the eyes which see the ' things that ye see : for I tell you, that nuny prophets and kings have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. And be- 1. We may learn hence to magnify the infinite wisdom, power, and goodness of God, in providing a remedy for us in the psomised seed. We were all lost in Adam, but are happily restored in Jesus Christ : the sin of the one being done av/ay by the righteousness of the other. This was the blessed contrivance of heaven for the restoration of man- kind: who had neither knowledge nor ability to help themselves. In this forlorn condition our gra- cious God look pity upon us, and found out his ex- pedient to relieve us in our lowest state, and there- by distinguished us in his favour above the noblesi. < rank of creatures : for, though the angels fell from ■ / their station of glor}', acd lil'terwards drew us into the same misery with themselves, yet the Son of God was pleased to pass by them, and restore us : for he took not on him the nature of angels, but took on him the seed of Abraham : which is an in- stance of the divine goodness, ever to be acknow- ledged and admired by the sons of men. 1. We learn hence the right way and method of our justification, which is not by the works of the law, whereby no flesh living can be justified, but by faith in Christ. The law speaks nothing but death and condemnation : and as many, as are under the law are under the curse. It is the grace and spirit of the Gospel, which alone speaks life and salvation : it is that Avhich provides us with the pardon of our sins, and the acceptance of our persons as righteous before God. We ah stand ■ condemned by the sentence of the law, which the best of us daily break in thought, word, and deed : so that we can expect no favoi|r thence, and it would be arrogance and folly to build the hopes of salvation on so bad a foundation. To find mercy, we must have recourse to the promise made to us in Abraham, and look for a blessing to the promised seed: and to obtain justification we must appeal from the rigour and curse of the law, to the mercy and favour of the Gospel, and rely upon the atone- ment revealed in it as purchased by Christ, and be- stowed on them that believe. THE THIRTEENTH SUNDAY AFTER TRINITY. 279 hold a certain lawyer stood up, and tempted him, snyiug, Master, what shall I do to in- herit eternal life? He said nnto him, What is written in the law? How readest thou? And he answerini,^ said, Thou shall love the Lord tliy God w.ith all thy heart, and with all thy soul, and with all thy streng'th, and with all thy mind ; and thy neighbotiY as thyself. And he said unto him, Thou hast answered riofht: this do, and thou shall live. But he, willino; to justify himself, said unto Jesus, And who is my neifrhbour ? And Je- sus answerino- said, A certain man went down from Jerusalem to Jericho, and fell amonof thieves, which stript him of his rai- ment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way ; and when he saw him, he passed by on tiie Lastly, let us learn to qualify ourselves for that blessing, and that is by faith in Christ: for the pro- mise is made and given cnly tc them that believe. It is not the bare descent from Abraham that will entitle to it : for St. John the Baptist bade the Jews, not to think it sufficient to say, " We have Abra- ham to our father ; for God," he added, "is able of («, , these stones to raise up children unto Abraham{" fj^J Matt. iii. 9. And our Saviour tells' them, that " Calling Abraham their father" would be of no use to them, without doing the works and foUow- , ing the faith of Abraham. John viii. 39. 56. No f •-/ external privileges could do them any service, with- out internal grace in the heart: for " neither cir- cumcision availeth any thing, nor uncircumcision, but a new creature," or " faith which worketh by love." Wherefore let us pray and labour for a tirm and steadfast faith in Christ : and that, not a dead, idle, and ineffectual faith ; but a faith that is lively and operative, and is accompanied with good works ; for a dead faith will never bring us to life, nor obtain for us the promise of salvation. Dr. Hols. (86.) From this Gospel we learn two very ma- terial points, relating to the duty of love to our neighbour. The first concerns the persons, to whom it ought to extend : the second, the instan- ces, whereby it ought to be expressed. 1. Of the enmity and aversion between the Sa- maritans and the Jews the Scripture? hath given us frequent intimations : the result of which is, that there was not upon earth a creature more detested by the Jews than a Samaritan. They loaded these separatists with execration ; they refused all deal- ing with them in the common business of life ; they would not allow them the usual civilities to strangers ; nor do for them any of those offices of humanity, which no one man would think much to other side. And likewise a Levite, when he was at the place, came and looked on him and passed by on the other side. But a cer- tain Samaritan, as ho journeyed, came where ho was : and when he saw him, he had compassion on him, and went to him, and bound up his v/ounds, pourino- in oil and wine; and set hini on his own beast, and brought him into an inn. and took care of him. And on the morrow, when he de- parted, he took out two pence, and gave them to the host, and said unto him. Take care of hirh ; aiid whatsoever thou spendest more, when I come again, 1 will repay thee. ^Vhich Jiow of these three, thinkest thou, was neighbour unto him thai fell among the thieves? And he said," He that showed mercy on him. Then said Jesus unto him, /^ Go, and do thou likewise. (86.) \^ do for any other man. Aqd the Samaritans (like tbe generality of those on whom the guilt of sepa- ration lies) were, on their part, no wiiit behindhand in perverseness and spite. The instance, therefore, of charity here described, was such, as, ah circum- stances coiisidered, could least be expected. So that this example (when drawn into a rule, and made, as here it is, a pattern for others to copy af- ter) does manifestly import, that let a person in ne- cessity and affliction be who or what he wiU, still he is a proper object of our charily, and we are bound to be touched with, and to have a very ten- der compassion for, his case. 2. The Samaritan, who made good the charac- ter of a neighbour, did not express his pity in idle and unprofitable bemoanings, but in active and ef- fectual relief. He expended his own provisions ; poured the oil and wine, bought for hi& own use, into the bleeding wounds of the forlorn stranger ; dismounted himself, and set the impotent wretch upon his own beast ; conveyed him to a place of rest and refreshment; furnished him with necessa- ries during their stay together, and at parting un- dertook for the continuance of his support, and the perfecting of his recovery. And all this he frank- ly did; when his ov/n countrymen, when they, whose profession obliged them more especially to be charitable, had overlooked him, and done nothing at all for him. Though the party in affliction be neither kinsman nor friend ; nay an heretic, an heathen, an enemy though he be ; yet he is still in the Gospel sense " our neighbour :" and consequently, it is our part to contribute all we can, that may be servicea- ble for his consolation and assistance, his support under, and his deliverance out of, his suiTerings and sorrows. And " this" is truly and properly to " love our 280 THE FOURTEENTH SUNDAY AFTER TRINITY. STfir jFourtcrntfi ^tintrap Jiftcr Evin= ftI).(B7.) The Collect ALMIGHTY and everlasting God, give unto us the increase of faith, hope, and charity ; and that we may obtain that wliich thou dost promise, make us to love that which thou dost command, through Jesus Christ our Lord. Amen. The Epistle. Gal. v. 16. I SAY tlien, Walk in tiie Spirit, and ye shall not fulfil t!ie Uistof the fiesh. For the flesli lustetli against the Spirit, and the Spir- it against the flesh ; and these are contrary tlie one to the other ; so that ye cannot do the things tliat ye would. But if ye be led by the Spirit, ye are not under the law. neighbour as ourselves." Tlie meaning of which command is not, either that we should love any neighbour with equal tenderness as ourselves ; (for that I conceive is hardly possible :) or that we should love every neighbour alike: (which, if we suppose it possible, were neither just nor naturali) or that we should do for our neighbour all that he now does, or that we, if in his circumstances, might perhaps wish and desire to be done for ourselves, (for such desires may be irregular ; or, if not sin- ful, ypt unreasonable.) But it is, to do all that for him, which, were our case his, and his ours, we should in reason and good conscience expect, and be glad, to have done to us. And, as the love a man bears to himself is alway 5, sincere, so should the love o^ our neighbour be, in this respect, as that to ourselves: not mercenary and designing, but disinterested and hearty ; intending the benefit of the party we express it to; not indirectly seeking our own profit or pleasure ; and, as an evident proof whose good it is we aim at, not balking any proper expression of it, either to '• them," who have no past or personal considerations to induce it ; or to " them," from whom we can have no prospect or human possibiUty of a return to be made for it. Dean Stanhope. (87.) The Collect for the day teaches us to pray for the increase of faith, hope, and charity, the three great virtues and ornaments of a Christian's life ; which, by inclining us to love what God com- mands, will entitle us to all that he hath promised. Now these excellent graces of God's holy Spirit being mainly, if not only, opposed by the works of the flesh, the Epistle sets forth both the works of the flesh and the fruits of the Spirit ; to the intent that we may eschew the one and embrace the other. The Gospel records the miracle wrought by our Saviour on the ten lepers. Dr. Hole. Now the works of the flesh are manifest, which are these, adultery, fornication, un- clean ness, lasciviousness, idolatry, witch- craft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: ot the which I tell you before, as I have also told you in time past, that they who do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, teiuperance : against such there is no law. And they that are Christ's have crucified the flesh, with the affections and .^ lusts. (88.) J The Gospel. St. Luke xvii. IL AND it came to pass, as Jesus went to Je- rusalem, that he passed through the midst (88.) From this passage it may be observed, 1. that the word " spirit," besides other significations, sometimes denotes the third Person in the blessed Trinity ; sometimes the gifts and graces of that Spirit; sometimes the Gospel of Christ. In ibis place it must be taken in one of these three senses: and in any of them it will answer the apostle's pur- pose ; as is manifest by his opposing it to the flesh and the laAV. For the flesh here denotes that cor- rupt principle in every man, which strongly dispo- ses us to sinful and present profits and pleasures. And, as the Gospel is sometimes called the Spirit, because the graces and guidance of the Holy Ghost are a privilege peculiar to this dispensation, and ex- pressly covenanted for under it ; so the law is some- times called the " flesh,'' because it neither could convey, nor did contract for, any such supernatural assistances, but left men under the power of their sensual inclinations, without the counter-balance of any higher and better principle. Now the use I would make of these several dis- tinctions is, to infer from them, that leading a Hfe of purity and virtue, in opposition to our brutish and carnal lusts, and a law of carnal ordinances, "liv- ing by faith and grace," in opposition to works, and any confidence in moral duties performed by reason and natural strength ; that governing ourselves by the word of Christ, and t'ollowing the directions and holy motions of his good Spirit within us ; that these, 1 say, however expressed variously, do mean and come all to the same thing at last. That he, who does one of them, does the other, and that " having the Spirit, living after the Spirit, walking in the Spirit," and " being led by the Spirit," in- clude them all, in which soever of the forenamed meanings the word Spirit be used or interpreted. For evidence hereof no other argument is needful, than St. Paul's catalogue of virtues here, which he THE FOURTEENTH SUNDAY AFTER TRINITY. 281 of Samaria and Galilee. And as he entered into a certain villao-3j there met him ten men that were lepers, who stood afar off. And thev lifted up flieir voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them. Go show yourselves unto the priests. And it came to pass that, as they went, they were cleans- ed. And one of them, when he saw that so positively afiirms to be the '• fruit of the Spirit," and that long black roll of vices, which he denomi- nates " works of the flesh," and the " crucifying" whereof he gives in iis a certain mark of being Christ's. So perfectly unscripLural are the fancied notions, which some have advanced concerning the actings and the signs of the Spirit; so great an indignity to true evangelical religion are all the re- proaches and disparagements cast upon moral du- ties, when performed by the assistance of his grace. I say by the assistance of his grace, because the Second thing I would observe is that encourage- ment for '• walking in the Spirit," but especially the ground and foundation of it, which we have in the 16th and 17th verses. " Walk in the Spirit, and ye shall fiot fulfikthe lust of the flesh." How can we be sure, that such walking will be attended with so happy an effect ? Why, even from hence: " For," (says he,) that is, because " the flesh lust- eth against the Spirit, and the Spirit against the flesh ; and these are contrary the one to the other, so that ye cannot do the things, that ye would." The true meaning whereof must certainly be, that, as Christians, who still continue to be men, do carry about with them a corrupt principle, inclining tiicm one way; so have they, by virtue of their be- ing Christians, a supernatural and divine principle, drawing them another way. In a word, as he, who is left to the powers of nature, cannot do the good which his own reason, or " the law in his mind," tells him is fit to be done ; because, destitute of that Spirit which is the cause of all the good we do : so he, that is conducted by the Spirit, cannot comply with the "law in his members," which is the cause of all the evil we do. The former is the case of persons " under the law," represented at large iu the 7th to the Romans ; the latter is the privilege of persons " led by the Spirit," assigned here as a reason for their not " fulfilling the lusts of the flesh." I observe once more, thirdly, that among " the works of the flesh" some are reckoned which seem to consist in the errors and evil dispositions of the mind. Such in particular are "heresy, malice, en- vy," &c. But the propriety of this denomination may very well be justified, by considering that even these are effects of the same cause, a wicked and worldly principle ; and that the ends men propose 36 he was healed, turned back, and with a loud voice glorified God, and fell down on liis face at liis feet, giving- him thanks : and he was a Samaritan. And Jesus answering said, Were there not ten cleansed ? but where are the nine? There are not found that returned to give glory to God, save this stranger. And he saidunto him, Arise,gothy way: thy faith lialh made thee whole. (89.) to themselves, by indulging them, are gratifications of the outward man, by some pleasures and advan- tages peculiar to the present state, and of a sensual nature. Meanwhile, when these works of the flesh are said to be "manifest," we may fairly under- stand it, that the malignity of their nature and con- sequences evidences itself to the reason of every thinking man, and that nothing but corruption, and prejudice, and passion, could blind our judgment, or ever reconcile us to the practice and indulgence of vices 30 pernicious and detestable. Dean Slanhope. (89.) This miracle, and the circumstances at- tcndirtg it, (like sundry others done by our bless- ed Lord,) carried a very significant sense, couched under that which lies open to common view. It is a lively image of the reception v/hich Jesus and his Gospel met with in the world; how the un- grateful Jews rejected both with indignation and scorn ; how the. Gentiles, like this Samaritan, from whom such an instance of ingenuity could be least expected, received his doctrine thankfully, improv- ed it diligently, and shewed that they valued the inestimable mercy justly. But it offers to oi": iionsideration something be- sides, which we are more nearly concerned to take strict notice of. For, the truth is, this passage is the very picture of mankind, and holds to us a glass, in which almost every soul may see its own dispo- sition, but too exactly resembled, too strongly re- flected. The generality of the world, are they not like these lepers, extremely clamorous and impor- tunate in their cries and complaints, impatient of sorrow and distress; but when those cries have prevailed for ease and deliverance, are they not then every whit as hke them, in the other part of their deportment too ? For rarely, very rarely, do we meet with such vigorous impressions, such be- coming acknowledgments, as every considering stander-by can easily discern the goodness of God to call for at our hands. These are reflections which the case before us ministers but too just occasion for. And therefore it greatly behoves us all, to take all the means we can for remedying so great an evil: especially by taking pains to represent to our minds in the most lively manner the infinite variety of mercies we re- ceive. Those that seem to be benefits of course, 282 THE FIB^TEENTH SUNDAY AFTER TRINITY. ^ixt iFiftrtuth .Suu^ai) aCtcr Evin= iti>. (90.) The Collect. KEEP, we beseech thee, O Lord, thy churcii with thy perpetual mercy : and be- cause the frailty ot man without thee cannot but fall, keep us ever by thy help from all thiuijs hurtful, and lead us to all thins^s pro- fitable to our salvation, through Jesus Christ our Lord. A7Jie7i. The Epistle. Gal. vi. 11. YE see how large a letter I have written unto you with mine own hand. As many as desire to make a fair show in the flesh, they constrain you to be circumcised ; only lest they should suffer persecution for the cross of Christ. For neither they them- selves who are circumcised keep the law ; and enjoyed in common Avith all mankind ; those that are national, or local, or domestic, or personal : and these should be recounted very often, because scarce any day passes without some memorable in- stance ; not any, to be sure, without the renewal of manifold blessings, in some capacity or other. But those which should be always uppermost in our esteem, and consequently would be so in our thoughts, are the spiritual mercies, " the inestimable love of God in the redemption of the world by Jesus Christ, the means of grace and the hope of glory." All these should be nicely observed, justly valued, and seriously considered. And, were they so, we should be out of all danger ot falling under the rqiroach of the nine Jews : and daily, hourly, with the humble zeal of that ingenuous Samaritan, should " with loud voices glorify God, and fall down at Jesus's feet, and give " him those thanks, which to him, with the Father, and the Holy Ghost, do continually belong. To whom therefore be glory for ever and ever. Amen. Dean Stanhope. (90.) The Collect for the day directs us to pray, that God would keep his Church with his per- petual mercy ; and, because our own great frailty daily exposes us to many dangers, we beseech him to keep U3 from all things hurtful, and to lead us to all things profitable to our salvation. Now the keeping of the Church, here prayed for, is chiefly to keep it in the true faith ; and, because there are many things that are apt to corrupt it, and to make men fall away from the purity of it, as prosperity and persecution, we are here taught to pray to be preserved from all things that may prejudice, and to be led to all things that may promote our salva- tion. Accordingly the Epistle for this day acquaints us with St. Paul's great care to preserve the Gala- tians in purity of the Christian faith, against the attempts of false teachers, who sought to bring but desire to have you circumcised, that fhey may glory in your flesh. But God for- bid that I should glory, save in the cross of our Lord Jestis Christ, by whom the world is crucified uuto me, and I unto tlie world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcisiou, lut a nexv creature. And as many as walk ac- cording to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth let no man trouble me, for 1 bear in my body the marks of the Lord Je- sus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. (91.) The Gospel. St. Matt, vi, 24. (92.) NO man can serve tvvo masters : for either he will hate the one, and love the other ; or else he will hold to the one, and them back to the antiquated rites and ceremonies of the Jewish worship. The design of the Gospel is to take o3" men's hearts from an inordinate love and pursuit of the perishable things of this world, and to place them upon a more lasting and substantial treasure in heaven. Dr. Hole. (91.) From St. Paul's discourse here we may learn to " stand fast in the liberty wherewith Christ hath made us free, and not to be entangled again in the yoke of bondage." St. Luke tells us, that the Church sometime groaned under a heavy and bur- densome yoke of carnal ordinances, such as neither they nor their forefathers were able to bear; from this . yoke Jesus Christ hath happily delivered his Church, having blotted out the handwriting of ordinances against us, and rescued us from the beggarly rites and rudiments of the ceremonial law, and particu- larly the pauiful rile of circumcision. Let us not then suffer ourselves again to be brought in bon- dage to these things ; Christ being the sole Master of our faith, let us not become the servants of men. This advice St. Paul frequently gave inmost of his Epistles, which yet we must not strain so far, as to think all comely ceremonies relating to time, place, and gesture, to be now forbidden in the ser- vice of God ; for, without some of these, it cannot be performed in that decency and order that is re- quired ; but that we are not to return again to the Mosaical ceremonies and sacrifices, which being types and shadows of good things to come, must vanish and cease at the coming of them. Insoiiiuch that we are now called to no other circumcision, save that of the heart, nor to offer up any other calves than those of the hps : for " we are the cir- cumcision" (saith the apostle) ''that worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the fleshl" Phil. iii. 3. THE FIFTEENTH SUNDAY AFTER TRINITY. 283 despise ti.e other. Ye cannot serve God and maaijinon. Therefore I say unto you, Take no thouirht for your life, what ye shall eat, or what ye shall drink: nor yet for your body, what ye shall put on. Is not the life mure than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor fjather into barns ; yet your heavenly Father feedeth them. Are ye not much better than they ? Which of you, by taking thought, can add one cubit unto his stature l And why take ye tliought for raiment 7 Consider the lilies of tlie field, how they grow: they toil not, neitlier do they spin ; and yet 1 say un- to you, that even Solomon in all his glory 2. From what is here said, we may learn not to shrink from the faith for fear of persecution, but rather with our apostle to glory in the cross of Christ, by which we shall be crucified to the world, and the world to us. 3. We learn here, that no external privileges or advantages are sufficient of themselves to bring us to heaven ; for " in Christ Jesus neither circum- cision availeth any thing, nor uncircumcision, but a new creature ;" nor will baptism, or any other Gospel privileges, do us any service, without a true faith, and the answer of a good conscience. 4. They that walk by the rules of the Gospel, shall find peace and mercy heaped upon them ; and so shall " the whole Israel of God," both Jew and' Gentile, for there is no difTerence. Lastly, since the Gospel of Christ is attended with trouble and persecution, let us make the yoke as easy as we can to one another: and, since the best suffer much by the professed enemies of Christianity, let them not find any additional troubles from" its friends and professors. This is St. Paul's request in his own and others' behalf, " From henceforth, let no man trouble me, for I bear in my body the marks of the Lord Jesus ;" which honotkrable scars I esteem higher than the greatest marks and badges of worldly glory. Dr. Hole. (92.) A true understanding of our Lord's words "in this passage Avill lead us to perceive what sort of care is here forbidden, and what is not only al- lowed, but even expected from us. 1. That care is certainly forbidden, which be- trays a greater love for the world, than for Almighty God. And this we may reckon done, by consent- injj to any unlawful means to promote our tem- poral advantage ; by retaining any thing we are already possessed of, at the expense of his favour and a good conscience ; by following our worldly affairs with delight, and attending his service with weariness and grudging ; or, by wholly neglecting was not arrayed like one of these. Where- fore if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven ; shall he not mucli more clothe you, O ye of little faith? Therefore take no thought, saying, Whatshall we eat? or, What shall we drink ? or. Wherewithal shall we be clothed ? (for after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Take therefore no thought for the morrow : for the morrow- shall take thought for the things of itself: sufficient unto the day is the evil thereof. (92.) the latter, rather than miss the least opportunity of prosecuting the former. 2. That concern for the world is here forbidden, which puts us upon caUing into question the power or the goodness of God ; which forgets to be thank- ful for mercies already received, and which neglects the daily instances of his bounty to the world in general. And herein do all these querulous and desponding tempers very grievously offend, which murmur and complain of Providence ; aggravate their sufferings to impatience aftd their wants to despair ; as if there were no God that governs the world, or as if they were the only things in the uni- verse disregarded by him. 3. That concern for the world is certainly forbid- den, which makes us regardless of our duty and eternity, which places all its endeavours and aims here below, and looks upon the present advantages as its proper happiness. Such as is not content to refer the measure of these to the discretion of that Father above, and acquiesces not in his appoint- ments; but had rather be wealthy and great, than righteous; and is induced to virtue, more for the promises of this life, than either for the sake of its own intrinsic value, or for the rewards to be had by it in a future state. 4. That concern again is forbidden, wliich is placed on superfluities, and fixes a careful eye upon things a great way off: which will not let the man enjoy himself, for fear he should want several years hence, or lest hie family should suffer for it, when he is asleep in his grave. Wretched folly ! As if God would not be the same powerful and good God then as now ; and sufficient to provide for thy chil- dren, who hath so long and so plentifully provided for thee. In short, under this particular we may include all that care of the men, who are fretful and uneasy, sordid and niggardly, griping and un- charitable. 5. On the other hand, if there be, as no doubt there is, and may be in any of us, such a concera 284 THE SIXTEENTH SUNDAY AFTER TRINITY. itP. (93.) The Collect. LORD, we beseecli tliee, iet thy con- tinual pity cleanse and defend tliy church ; and because it cannot continue in safety without thy succour, preserve it evermore by thy help and goodness, through Jesus Ch.rist our Lord. Amen. The Epistle. Ephes. iii. 13. 1 DESIRE that ye fcdnt not at my tribu- lations for you, which is your glory. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might to provide for one's self and family, as loves the world in subordination to God, and would not, to gain it all, do any thing to displease him : a mind, that disposes us to serve God cheerfully, to follow the business of a lawful and useful calling, indus- triously and conscientiously, to labour hard, and manage frugally, not because we dare not trust God, but because we dare not tempt him ; if there be in us a concern for present comforts, Avhich still remembers, that there are yet much better and higher things, to which these must give way; and that the provisions it seeks are only the recruits of a traveller, not the stores of a fixed inhabitant : a concern, lastly, that permits a man to enjoy his present blessings, with moderation and thankful- ness, and an even temper; a care, in the pursuit of ■which he still contentedly and cheerfully trusts God for his future subsistence : is decent in his ex- penses, hospitable to strangers, friendly to neigh- bours, just to all, and charitable to the poor : this is a concern for the things of the worid, against which our blessed Saviour's whole discourse here contains not one syllable. A care, which the Scripture, wheresoever diligence and frugality are recom- mended, and sloth and profuseness discountenan- ced, plainly encourages and applauds : and which the laws of nature, of human society, and of re- vealed religion, all agree in demanding of us. Dean Stanhope. (93.) The Collect for this day teaches us to im- plore the divine pity to purify and protect his Church ; and, because it cannot continue in safety without his succour, we beseech him to preserve it evermore by his help and goodness. In the Epistle for the day we have an account of St. Paul's praying thus in the behalf of the Church of Ephesus; which Epistle begins with his request to these Ephesians, and is continued by his Spirit in the inner man ; that Christ may dwell in your hearts by fitith ; that ye, being rooted and grounded in love, may be able to comprehend, with all saints, wliat is the breadth, and length, and deptli, and heigr.t ; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. Now un- to him that is able to do exceeding abundant- ly above all that we ask or think, according to the power that worketh in tis, unto !nra be glory in the church, by Chr'st Jesus, ^ ihrouii;hout all ages, world without end. pi Amen. (94.) ^ T'he Gospel. sSt. Luke vii. IL AND it came to pass the day after, that Jesus went into a city called Nain ; and many of his disciples went with him, and with his prayer for them, and concludes v.ith his doxology, or praising God in their behalf. Tiie Gospel gives us a relation of a certain mira- cle wrought by our Saviour upon a dead man, whom he raised to life again, in the view of many witnesses. Dr. Hole. (94.) From this Epistle we learn upon all occa- sions to make our requests known unto God, the Author and Fountain of all our mercies ; but more especially in times of trouble and trial, when we stand in greatest need of his most gracious aid and assistance. And this we are here taught to do, not for ourselves only, but for all that we are any way related to, or concerned with, v,'hose good we ought to have as tender a sense of, as cur own ; for so we find the apostle had in all his Epistles, giving those to whom he wrote to understand, that ■whether present or absent he was always mindful of them in his prayers. 2. We learn hence, not lo think the worse of any cause, because it may some- times meet with opposition and persecution ; for so we find St. Paul and the other apostles did in pro- pagating the Gospel, though they had their com- mission from heaven for so doing ; and therefore, we should not faint or be dismayed at these things, whensoever v:e see or hear of them. 3. We are taught from hence, that patience and perseverance in times of trouble and persecution is the gift of God ; and consequently to him we are to address ourselves for it ; for all the strength, by which we stand, is not ours, but his, and is to be sought from him. For this cause we find St. Paul praving here for himself and others ; and '• if any man lack wis- dom" or grace to persevere, ''let him ask it of God, who is willing to give liberally to aU men. and up- braideth not." 4. We learn hence, that all our ad- dresses to this purpose must be made with all hu- mility and reverence both of body and mmd , for THE SIXTEENTH SUNDAY AFTER TRINITY. 285 much people. Now, when he came nigh to the gote of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow : and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier, (and they that bare him stood still,) and he said, Young man, St. Paul here "bowed iiis knees to the Father of our Lord Jesus Christ," in praying for it ; yea the example of our Saviour, who kneeled down and prayed, the command of the apostle requiring every knee to bow to him, and the practice of Christians in all ages, shews this to be the proper posture of devotion. We find no instance in sacred liistory of any holy man that ever sate at his prayers : and this may teach us to avoid that irreverent and in- devout practice, which, by our unhappy divisions, hath lately crept in among us ; and to observe the Psalmist's call, to "come and worship, and fall down, and kneel before the Lord our Maker." 5. We are here directed in the matter, as well as the manner of our prayers, and taught for what as well as how to ask ; and that is, for spiritual strength to arm us against the power of temptation, and for grace to help in time of need. This the apostle thought necessary to do in the behalf of these Ephe- sians, and let us make this the platform of our de- votion both for ourselves and others. Lastly, from the doxology in the close, let us learn, to ail our prayers to add praises and thanksgivings unto God by Christ Jesus : adoring his power ; extolling his goodness ; admiring his wisdom ; submitting to his will ; and giving him the glory of all ; so shall we engage the divine Providence to take care of us, and keep us blameless to the coming of the Lord Jesus Christ. Dr. Hole. (95.) In this narrative we read an account of one of the greatest of all miracles, the raising of a dead person to life ; a wonderful proof of divine power and goodness. From the narrative the following lessons may be drawn. 1. We have here a wonderful example of the di- vine goodness. When the widow, followins her only son to the grave, gave herself up for a forlorn mourner, past redress, the God of comfort meets her, pities her, relieves her. Here was no solicitor, but his own compassion. In other occasions, he was sought and sued Ko. The centurion comes to him for a servant ; the ruler, for a son ; Jairus, for a daughter ; the neighbours, for the paralytic: here, he seeks Uip the patient and offers the cure uare- quested. While we have to do with the Father of mercies, our afflictions are the most powerful suit- ors. No tears, no prayers can move him, so much I say unto thee, Arise. And he that was dead sat up, and began to speak : and he delivered him to his mother. And there came a fear on all : and they glorified God, saying, that a great Prophet is risen \\\) among us; and that God has visited his people. And this rumour of him went forth throughout all Judea, and throughout all the region round about. (95.) as his own commiseration. O God, none of our secret sorrows can be either hid from thine eyes, or kept from thy heart : and when we are past all our hopes, all possibilities of help, thou an then nearest to us for deliverance. Bp. Hall. 2. From Christ's readiness to go from the centu- rion's servant at Capernaum, to the widow's son at Nain, we may learn not to omit any opportunities of doing good to the souls or bodies of men. We see here how forward and solicitous our Saviour Avas about both ; making no scruples or delays in serving either ; but cheerfully embracing all oppor- tunities of contributing to their bodily health, and promoting their eternal welfare. He sooner want- ed objects, than will to shew kindness ; and nothing pleased him better, than to find men have faith enough to come to him, and to be healed by him. This was the business, the recreation, and the whole employment of our blessed Lord ; and no- thing renders us more like unto him, than a desire and delight in doing good in the best way and man- ner that we are able. 3. From the miracle here wrought in raising the widow's dead child to life again, we may learn far- ther to confirm our faith in him, and to take him for the Son of God and the Saviour of the world, for the mighty works that were done by him, which nothing less than a divine power and goodness were able to effect. Miracles are the broad seal of hea- ven, which is never set to any commission but what comes from God ; which made Nicodemus a ruler of the Jews, say to our Saviour, " I know that thou art a teacher come from God, for none can do the works that thou doest, except God be with himj" John iii. 1, 2. These miracles abundantly testify, that his doctrine is divine, and contains the words of eternal life, and that his precepts are the best, and wisest, and the safest rules to lead us to it • and therefore it must be not only our duty, but our wisdom, and truest interest to receive the one and to obey the other. Dr. Hole. 4. Let us remark the manner, in which this mira- cle was wrought. " Young man, I say unto thee, Arise." The Lord of life and death speaks with command. No finite power could have said so without presumption, or with success. That is the voice, which shaU one day caU up our vanished 286 THE SEVENTEENTH SUNDAY AFTER TRINITY. El\2 Srbrntccntfi Situtratj after ariimtg. (9fi.) The Collect. LORD, we pray tliee, that thy grace may always prevent (97.) and follow us ; and make us continually to be ^iven to all g;ood i(t^orks, through Jesus Christ our Lord. Ame?i. The Epistle. Ephes. iv. 1. I THEREFORE, the prisoner of the Lord, beseech you that ye walk worthy of bodies from the elements into which they are re- solved, and raise them out of, their dust. Neither sea, nor death, noF hell can offer to detain their dead, Avhen he charges them to be deUv'ered. Why should we incredulously shrink at the possibility of a resurrection, when the God of nature undertakes It? It is no more hard for that almighty Word, which gave being unio all things, to say, Let them be repaired, than. Let them be made. Our Saviour doth not here stretch himself upon the dead corpse, as Elijah and Elisha upon the sons of the Shuna- mite and Sareptan ; nor kneel down and pray by tjie bier, as Peter did to Dorcas : but he so speaks to the dead as if he were alive ; and so speaks, that by the word he makes him alive, "Young man, I say unto thee, Arise." Bp. Hall. Lastly, let us reflect on the manner in which they condu'!;ted themselves to our blessed Saviour: \V^hat awful and admiring looks they cast upon that Lord of life, who, seeming homely, was approved om- nipotent. HovvT gladly did every tongue celebrate both the work and the author ! " A great prophet is risen up amongst us, and God hath visited his people!" A prophet was the highest name they could find for him, whom they saw like themselves in shape, above themselves in power. They were not yet acquainted with God manifested in the flesh. This miracle might have assured them of more than a prophet : but he, who raised the dead man from the bier, would not suddenly raise those dead hearts from the grave of infidelity. They shall see reason enough to know, that the prophet, who was raised up to them, was the God that now visited them ; and at last should do aS much for them, as he had done for the young man ; raise them from death to life, from dust to glory. Bp. Hall. (96.) We are taught to pray in the Collect for this day, that the grace of God may always prevent and follow us, and make us to be continually given to all good works, through Jesus Christ our Lord. To this end, St. Paul, then a prisoner at Rome for the cause of Christ makes mention in the Epistle for this day of some of those graces and good the vocation wherewith ye are called, with nil lowliness and meekness, with lono;-suf- fering, forbearing one another in love ; en- t deavopring to keep the unity of the Spirit P in tlie bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling ; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. (98.) . The Gasp el. St. Luke xiv. 1. IT came to pass, as Jesus went into the works, that we are continually to follow and be given to ; beginning in the first verse with a gen- eral exhortation to these Ephesians, and in thena to aU Christians, " to walk worthy of the vocation, wherewith they were called." Whereby the " vo- cation wherewith they were called" is meant the Christian profession, by which they were called out of their former heathen state, to a state of Christi- anity ; that is, to become Christians, and to em- brace the Christian faith, revealed to them by the Gospel. To walk worthy of this vocation, is to lead holy lives suitable to the commands and obli- gations it lays upon us. So St. Peter expounds it, " That as he which hath called us is holy, so we should be holy in all manner of conversation ; be- cause it is written. Be ye holy, for I am holy :" 1 Pet. i. ,15, 16. Fi'om this general exhortation he proceeds to some df those particular graces, which we pray may always prevent and follow us. The Gospel sets before us the insidious falsehood and treachery of the Pharisees towards our Sa- viour; and the wisdom with which he put them to silence and corrected their pride. Dr. Hole. (97.) See the note on the Collect for Easter-day. T. o. B. (98.) This Epistle contains many weighty and cogent arguments for unity of heart and mind among Christians ; yea, it shews all our religion to be founded upon unity, and to be only promoted by it; for we are all united in one ''mystical body" of Christ's Church ; and this body is actuated and animated by " one Holy Spirit ;" there is one door of entrance into it, that is, by " one baptism ;" there is but " one faith" professed in it ; and, in a word, there is but one object of aU divine worship, name- ly, the " one God and Father of all, who is above all, and through all, and in us all." From afl Avhic'n we learn, 1. The nature and sinfulness of schism, which is the dividing of the body of Christ, and making it not one body, but many. " Is Christ divided 1" saith the apostle to the Corinthians, upon their breaking into schisms and factions ; implying, that these things not only divide Christians, but Christ THE SEVENTEENTH SUNDAY AFTER TRINITY. '187 house of one of the chief Pharisees, to eat bread, on the Sabbath-clay, that they watch- ed him. And behold, there was a certain man before him who had the dropsy. And Jesus answering- spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath-day? And they held their peace. And lie took hiin, and healed him, and let him go ; and answered them, say- ing, Whicii of you shall have an ass or an ox fallen into a pit, and will not straight- way pull him out on the Sabbath-day ? And they could not answer him again to these things. And he put forth a parable to those who were bidden, when he marked how himself, by tearilig in pieces his body the Church; and therefore the same apostle advises, that " there be no schism in the body," nor " any divisions among Christian's!' 1 Cor. i. Ifl. " We being many," saith he, "are one bread, and one body, and all partakers of one bread;" signifying, that by breaking communion, and setting up altar against altar, we break the unity of Christ's Church, and make a schism in his body ; for thereby one mem- ber is rent and torn from another ; and, as a mem- ber cut off is no longer a part of the body from which it is severed, so they, who cut themselves off from the communion of the Church, by a wilfuk and causeless separation, are no longer members of Christ's body. 2. From the unity of the Spirit and the fruits of it, we may learn what spirit we are of, and how far we are actuated by it ; for the Spirit of God is a spirit of love, peace, lowliness, meekness, patience, and the like : these, tend to promote unity of heart and mind among men, and dispose them to agree and join together in the worship of God. But the evil spirit lusteth to envy, strife, variance, and con- tention ; and these kindle a bitter zeal and emula- tion amongst Christians, which'lead them into di- vision and separation. 3. From the unity of faith, and the one hope of our Christian calling, we may learn to unite and go hand in hand together in it, without differing or falling out about inferior matters ; for, whilst we adhere and hold to the same feith, and expect the same end of it, even the salvation of our souls, no smaller things can justify a contention, or much less warrant a separation. We are bid to contend earnestly for the faith ; and to continue steadfast in the profession of it ; but for the inferior matters of order and decency, we are bid to submit and shfew all lawful compliance, Which is absolutely ne- cessary to preserve unity. 4. From the one Lord, or tfte unity of the head, we may easily learn this compliance ; for the head they chose out the chief rooms ; saying unto them, When thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honourable man than thou be bidden of iiim ; and he that bade thee and him come and say to thee, Give this man place ; and thou begin with shame to take the lowest room. But v/hen thou art bidden, go and sit down in the lowest room ; that when he that bade thee cometh, he may say unto thee. Friend, go up higlier : then shalt thou have worship in the presence of them that sit at meat with thee. For whoso- everexalteth himself,shall be abased: and he that humbleth himself, shall be exalted. (99.) is the seat of wisdom and' power, to direct and command the other members ; and this may in the most eminent manner be affirmed of this mystical head, in whom are hid all the treasures of wisdom and knowledge, arid who hath the sole right to gov- ern and guide his whole body. Besides, as the head conveys down animal spirits, heat, and vigojir to the other mernbers, by which they live, move, and have their being ; so Christ, the mystical head of the Church, sends down the kindly influences of his grace and Holy Spirit upon his members, to quicken and excite all their operations ; which may teach us to live, to unite, and to abide in his body : for as the branches cannot live or bring forth any fruit, except they abide in the vine, so neither can we,jexcept we are united to and abide in him. 5. From the unity of. Sacraments, let us learn to keep the unity of the Spirit in the bond of peace ; for these are the ligaments and arteries to hold all the parts together. It is by one baptism that we are all initiated into Christ's Church, and by one communion that we are all confirmed and continued in it ; so yain and foolish are they who think they belong to Christ, without the initiating ordinance of baptism, and so profane and presumptuous are all such as expect any benefit from him, without the confirming ordinance of the holy communion. These are the seals of the new covenant, without which we can lay no claim to the title or privileges of Christians. Lastly, From the one God and* Father of all, let us be persuaded Avith one mind and one mouth to glorify our great Creator ; so shall we, by preserv- ing peace and unity on earth, arrive at last to the unity of the Church in heaven : and " come to the measure of the stature of the fulness of Christ ;" to which, God of his infinite mercy bring us all, for the merits of his Son, and our ever blessed Saviour and Redeemer. Amen. Dr. Hole. (99.) This Gospel may instruct us in the follow ing lessons. 2SS THE EIGHTEENTH SUNDAY AFTER TRINITY. EiK iStsUtcciitli «>uw^ai) aftcc STrtnttj). (1.) The Collect. LORD, we beseech thee, frrcinl thy people Sfrace to withstand the temptations of the world, the flesh, and the devil : and witii pure liearts an J minds to follow thee, the 1. From our Saviour's freedom of conversation Ave may learn to be affable, co^irteous, and conde- scending to all men ; this Christ's comiliand and ex- ample plainly teach us; "Learn of me," says he, '• for I am meek and lowly of heart :" it is no part of his religion to be sour, morose, or cynical; for he conversed familiarly with all sorts of men, and hath willed his disciples to do so too. 2. From the Pharisees watching our Saviour to ensnare and entrap him, we learn the evil effects of malice and hypocrisy, v/hat a pernicious influence ihey have upon conversation, and how they poison and em- bitter all society. 3. From Christ's defeating the malicious designs of the Pharisees in watching him, we may learn to walk warily and circumspectly, not as fools, but as wise, and to arm ourselves against the wiles of ihe wicked. When Christ sent his disciples abroad into the world, he told them, '' Behold I send you forth as sheep among wolves^" that is, among wicked and ungodly men, who will be apt to worry and lie in wait for you, as the ravening woives do for the innocent sheep : therefore, saith he, " be ye wise as serpents, and harmless as doves :" we should therefore use all good means to escape the treachery and malice of designing men; but yet to the wisdom of the ser- pent we are to add the harmlessness of the dove, that is, to use nothing but good and lawful means to that end, and not to betake ourselves to sinister and indirect courses to promote our safety. Dr. Hole. 4. Although the best way of setting ourselves at ease against malice, frequently is to let it spend Itself, and the most effectual answer to its scandals is by silence and scorn; yet sometimes there are occasions of importance to require our defence. And when argument is seasonable, we shall do well to imitate our blessed Master's prudence in the choice of it. He might have discoursed very nice- ly upon the nature, the institution, the end of the Sabbsth; that a rest, meant for the refreshment and benefit of mankind, could not possibly oblige to an absolute cessation from the works of necessity and charity, because this would tend directly to the prejudice and destruction of mankind. But he rather chooses to turn their own practice upon them. And this in truth is the method of treating violent and self-conceited men. To accommodate our dis- course to their passions and interest ; to show the unreasonable creatures to themselves : for such are only God, through Jesus Christ our Lord, Amen. The Epistle. 1 Cor. i. 4. I THANK my God always on your be- half, for the grace of God which is given you by Jesus Christ ; that in every thing ye are enriched by him, in all utterance, and in all immoderately fond of their own doings, and will be tender in condemning the measures of their brethren; when made sensible that tiiere is no remedy, but they must at the same time, and in the same or a greater degree, condenm those taken by themselves. Such an instance either wins them over to our favour, or at least it stops their mouths; and puts them more effectually out of countenance, than all the dry reasoning in the world. For in this effect and success also our Sa- viour is our precedent. This so sensible applica- tion to the Pharisees' own example (equalling, and, as is usual with men of that temper, even out-doing the very thing thev so severely blamed in him) touched them so close, and so utterly confounded them, that the 6th verse acquaints us, " They could not answer him again to these things." Dean Stanhope. (1.) The Collect for the day teaches us to be- seech God for grace to withstand the temptations of the world, the flesh, and the devil, and with pure hearts and minds to follow him the only true God. Suitable hereunto, the Epistle for this day contains St. Paul's thanksgiving unto God, for giv- ing this grace unto the Corinthians, together with the many blessed fruits and effects, that proceeded from it. The Gospel furnishes us with a much higher and belter instance of it in the person of our Sa- viour, who was set upon by the Sadducees, Scribes, and Pharisees, with all the art and subtlety of temptation ; and yet we read that he effectually withstood, worsted, and vanquished them all. We read elsewhere how he vanquished the power and temptations of the devil, (Matt. iv. ;) and here how he baffled the wisdom and meekness of the world Dr. Hole. ' This Sunday does not follow the method of the rest; for the Epistle is taken out of the first of the Corinthians, not out of that to the Ephesians, as those for the Sundays next before and after. For this variation the followmg reason may be given. It was an ancient custom of the Church in the em- ber weeks, to have proper service on the Wednes- days and Fridays, and especially on the Satur- days : when, after a long continuance in prayer and fasting, they performed the solemnities of the Ordi- nation either late on Saturday evening, (which was then always looked upon as part of the Lord's day, THE EIGHTEENTH SUNDAY AFTER TRINITY. 289 knowledge ; even as the testimony of Christ was confirmed in you. So that ye come be- hind in no gift ; waiting for the coming of the Lord Jesus Christ, who shall also con- firm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. (2.) The Gospel. St. Matt. xxii. 34. WHEN the Pharisees had heard that Je- sus had put the Sadducees to silence, they were gathered together. Then one of them, 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 Sun- days following had no public services, but were called '• DominicEC vacantes," that is, " vacant Sundays." But afterwards, when they thought it not convenient to let a Sunday pass without any solemn service, they dispatched the Ordination sooner on Saturdays, and performed the solemn service of the Church as at other times on the Sun- days. But these Sundays, having no particular servi'ce 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 qualifi- cations 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 ques- tions and answers ; thereby also showing how his ministers ought to be qualified, namely, 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. Wheatly. (2.) From this Epistle the following practical lessons may be inferred. 1. From the apostle's thanking God for the grace bestowed on these Corinthians, and the benefits received thereby, we may learn to congratulate the good that others enjoy, as well as ourselves, and to thank God for one another's welfare. 2. From the riches of divine grace conveyed to these Corinthians by the preaching of the Gospel, we may learn to set a due price and value upon the iightof the Gospel, and the many inestimable bless- ings we receive by it. If we weigh things aright we cannot raise our thoughts too high of this transceadant privilege ; for without it we should, 37 who was a lawyer, asked him a question^ tempting him. aird saying, Master, which is the great commandment in the law ? Jesus said unto him, Tliou shaft love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: This is the first and great commandment. And the second is like unto it. Thou shaft love thy neighbour as thyself. On these two com- mandments hang all the law and the pro- phets. While the Pharisees were gathered together, Jesus asked them, saying, What like the benighted heathens, walk on still in dark- ness ; and being left to the blind and uncertain conduct of nature, be unavoidably bewildered, and lose our way to heaven. We had then been des- titute of all saving knowledge of God, of Christ, and of ourselves, and so must have groped on in the dark to our utter ruin. But now, by the preach- ing of the Gospel, we are thoroughly instructed in all these, and infallibly directed in the way that leads to true happiness. This is a mercy that is highly worthy of our loudest praises and thanks- givings, and may teach us to make a right use and improvement of it. While we have the light, (saith the apostle,) let us walk in the light, and work by it, lest our ingratitude and abuse of it cause it to be withdrawn from us, and so lose an invaluable blessing, Avhich we knew not how to use. The neglect or contempt of it will heighten both our sin and our punishment ; and better had it been, not to have had the Gospel and the means of grace, than to despise or neglect them, and to turn a deaf ear to its calls and admonitions. This we shall do well to remember before it be too late, lest the night come too fast upon us, and this prove at last to be " our condemnation, that light is come into the world, but we loved darkness rather than light, be- cause our deeds were evil." John iii. 19. 3. The testimony given of Christ being so fully confirmed by the gifts and graces of the Gospel, letus learn to persevere in the faith, and love of the truth, even to the end. To this the apostle exhorts, in all his Epistles, to continue steadfast in the faith, and not to be shaken by the subtlety of false teachers, many of whom are gone abroad, into the world, to deprave or destroy the faith. There are other temp- tations from the allurements of the world and the flesh, which we are to labour by the grace of God to withstand and conquer. To which end, the apos- tle, in the last place, directs us, to "wait for the second coming of our Lord Jesus, who shall confirm us to the end." The continual expecting and prepar- ing for that day will keep us always upon our watch, and fortify us against the wUes of the wicked ; it will make us " hold fast the profession of oar faith without wavering," and daily move us forward iu 290 THE NINETEENTH SUNDAY AFTER TRINITY. think ye of Christ ? whose son is he ? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my ri2;ht hand till I make thine enemies thy footstool ? If David then call him Lord, hov/ is he his son ? And no man was able to answer him a word, neither durst any man, from that day forth, ask him any more questions. (3.) Z\xt Buxctccntfi fendeless, nor aie the foes, we have to wrestle with, invincible. When we are commanded to be "strong in the Lord, and in the power of his might, to put on the armoar of God," and to resist under his assistance and protection ; this proves them that are with us, to be more and mightier than all /] that are, or can be, against us. It shews that Ave go out against them in the name of the Lord of hosts, the God of battles ; and under the cover of one, who can, nay who actually did, conquer them long ago. It proves, that courage and vigour, re- sistance, and resolution, diligence and perseverance, are required on our part. We must fight, and maintain our ground, and not expect deliverance and conquest without our own endeavours : but, if we continue fighting, we shall not fail both to keep and get ground; because armed and strengthened by one, who will not fail to bring us off, when those endeavours are sincere and constant. 3. In order hereunto it is necessary, that, as our exigencies and wants are, so our requests for sea- sonable recruits in this war should be, pressing and continual. That no opportunity be lost by our neglect, nor any assistances either withheld or withdrawn, for want of application. And, because the danger and the cause are common, our concern must be so too. Ourselves cannot be safe without that charity, which gives us an interest in the safe- ty of every Christian : for no member of this mys- believed the word that Jesus had spoken un- to him, and he went his way. And as he was now going down, his servants met him, and told him, saying, Thy son^ liveth. Tlien inquired he of them the hour when he began to amend : and they said unto him, Yesterday, at the seventh hour, the fever left him. So the father knew that it was the same hour in the which Jesus said unto him, Thy son liveth ; and iiimself believed, and his whole house. This is again the second miracle that Jesus did, when he was^ come out of Judea into Galilee. (12.) tica! body is made or fights for. and therefore none ought to regard, or pray for, himself alone ; and be- cause in this, as in the body natural, every member is not of the same use and consequence ; therefore our prayers should be, in a more especial manner, for those, by wliose labours and the success of them the Avelfare of the whole is more especially promoted. Such was St. Paul, with regard to these Ephesians; such in proportion are all minis- ters of the Gospel to their respective charges. Each whereof may very reasonably bespeak, and each ought certainly to be heard when he does be- speak, the constant intercessions of his people. For though we are not "ambassadors in bonds," yet v/e are all " ambassadors," if not strictly and first to " make known the mystery of the Gospel ;" yet to press feith and obedience to it, in places where it is already known ; to instruct the many ignorant even there ; to comfort the feeble-minded, to sup- port the weak, to warn the unruly, and to oppose gainsayers. In all which we have great occasion for the prayers of good Christians, '"' that utter- ance may be given to us, that we may open our mouths boldly ;" and, in despite of difficulties and discouragements, "may speak" upon all occasions " as we ought to speak." Dean Stanhope. (12.) In this miracle the manner of our Lord's proceeding is remarkable, and deserves the more notice, because so very different from his behaviour to an inhabitant of the same city, a dependent upon the same court, and in a case of very like nature. When a centurion, whose servant lay sick at Ca- pernaum too, sohcited his help, the message met with this encouraging reply, " I will come and heal him," Matt. viii. 7 ; accordingly, without the least delay, our Lord Avas moved thither; but Avas stopped, by this most noble yet humble declaration of his- faith; "Lord, I am not Avorthy that thou shouldest come under my roof, but speak the word only, and my servant shall be healedj^' Luke vii. 6, T 7, 8. Now here a person in much more eminent post makes pressing application that he would " come and heal his son." A relation, as much dearer, as the figure of the courtier Avas superica- to 296 THE TWENTY-SECOND SUNDAY AFTER TRINITY. Wfit ^i33rnti)=srcoutr .Suuiian after trinitn. (is.) The Collect. LORD, we beseech thee to keep thy household tlie chuTch in continual orodh- iiess ; that, through thy protection, it may be free from all adversities, and devoutly given to serve thee in good works, to the glory of thy name, through Jesus Christ our Lord. Amen. The Epistle. Phil. i. 3. I THANK my God upon every remem- brance of you (always in every prayer of mine for you all, making request with joy) that of the centurion : and yet, we find nothing like the same readiness, in complying with this request; which I meatioa for this very purpose, that, by com- paring the cases together, it may appear, that our Lord did, what we may discern to be highly pru- dent and proper, in each of them. The centurion was duly sensible, both of our Lord's power, and of his own unworthiness : to him therefore the kindest advances were made, that those preventions might furnish an opportuni- ty for rendering both his humility, and his faith, exemplary and public. The nobleman here seems rather to look for attendance and respect ; and to have thought, that nothing less than our Lord's own presence could do any service; nay, that even this, if not quickly granted, would come too late. This imperfection of his faith is expressed, in that second instance made, (ver. 49,) '• Sir, come down ere my child die :" he therefore was to be treated another way ; to be taught, that the Messiah is no respecter of persons, that the outward state and dig- nity is of far less regard with him, than the inward disposition and virtue of the man : to be convinced, that God is a God afar oS"as well as near at hand ; and that one single word, at a distance should be as efiFectual to the patient, as a sight of him, or a touch, or any corporal application whatsoever. These are instructions and convictions, which could not so fully have been given, had our Lord complied with the first entreaty, and gone down to the house ; and therefore, he contrived a method of more coldness and reserve, to make at once the miracle appear greater and the effect and benefit of it upon the asker, greater and more successful too. Dean Stanhope. Lastly, we may remark the success of the mira- cle ; by which is meant the conviction which it wrought upon the nobleman and his family, de- scribed by its being said, that " himself believed EKid his whole house." By his own believing we are to understand, that for your fellowship in the Gospel from the first day until now ; being confident of this very thing, that he who hatii begun a good work in you, will perform it until the day of Jesus Christ ; even as it is meet for me to ^ think this of you all, because I have you in my heart, inasmuch as both in my bonds, y and in the defence and confirmation of the * gospel, ye all are partakers of my ijrace. For God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and in all jndgment: that ye may approve things that are excellent, that ye may be sincere, and without offence, till the day of Christ ; be- ^ a consideration of the power and goodness of Christ, in raising his son from that languishing and hopeless condition, disposed him to attend to his doctrine, to acknowledge his divine authority, and to become his disciples upon a reasonable and full persuasion of the truth of both. By his '• whole house believing" is meant, that he did not content himself with these improvements of that mercv, made singly in his own person ; but took good care to propagate all possible effects of this miracle, and to press the natural consequences of it, upon as many as his capacity gave him any command or influence over ; in both, he is and ought to be our example : for all deliverances should have the like operation. We do not, God be blessed, need the former part, of being brought to the confession of Christ and his Gospel ; but, alas ! we need, but too much, to be quickened and confirmed in the faith we make profession of; and to be put upon using all our might, for estabhshing and advancing others in good principles and practices. For which the fresh experiments of God's great goodness to us minister very proper occasions. And if we duly improve them, we shall with most devout and af- fectionate hearts admire, adore, and serve him ; and account it our greatest joy, by example, per- suasion, and every holy act, to increase the number of his zealous worshippers upon earth now, and of his glorified saints in heaven hereafter. ^\ Dean Stanhope. ' (13.) The Collect for the day prays to God, tc keep his household the Church in continual godli- ness ; that through his protection it may be free from all adversities, and devoutly given to serve him in good works. Suitably whereunto, the Epis- tle for the day contains St. Paul's prayer for those things in behalf of the Philippians, that God wou* prosper the Church among men, and that they might persevere in godliness and good works. ^ The Gospel relates to the great duty of men ^ forgiving one another their trespasses, and illus- THE TWENTY-SECOND SUNDAY AFTER TRINITY. 297 ing filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. (14.) The Gospel. St. Matt, xviii. 21. PETER said unto Jesus. Lord, how oft shall my brother sin against me, and I for- give him ? till seven times ? Jesus saith un- to him, I say not unto thee until seven times : but until seventy times seven. Therefore is the kiuo:dom of heaven likened unto a certain king, who would take ac- count of his servants. And when he had begun to reckon, one was brought unto him, who owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded hnn lo be sold, and his v/ife and children, and all that he had, and pay- ment to be made. The servant therefore fell down and worshipped him, sayiug, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed liim. and forgave him the debt. But the same tratesbya parable the nature, necessity, and other circumstances of this duty. Dr. Hole. (14.) From this prayer of the apostle in behalf of the Philippians, and from the^ several parts of it, v,'e learn, 1. That it is an office of great charity to pray for one another: for this is the best, and sometimes the only, way we have to do them any service. So did St. Paul here to the Philippians, whom he always "remembered in every prayer, making re- quest with joy." The like we find him doing for the Coiossians, (chap. i. 9 :) " Since the day we heard of your faith, we cease not to pray for you." And elsewhere, " God forbid, that I should sin against God, in ceasing to pray for you." As if it were an act of the greatest impiety against God. as well as injustice and unkindness towards cur neighboar, to neglect so weighty a duty in their behalf. These pious examples recommend to us this great office of charity, to be tenderly affected to, and to be always mindful of, one another in our prayers. 2. We learn hence the subject matter of our prayers, or what it is that we are to pray for in the behalf of each other ; and that is, for the increase of love to God and man ; that it may abound more and more towards both for the knowledge and approba- tion of the best things, namely, such as are neces- sary to our present peace and future happiness ; for such a sincere and unblemished life, as may lead to the attainment of both ; and finally for such a stock of grace and good fruits, as may tend to the glory of God and our own salvation. This is a good di- rection both for the matter and manner of our pray- 38 servant went out, and found one of his fel- low-servants, who owed him an hundred pence ; and he laid hands on him. and took him by the throat, saying. Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying. Have pa- tience with me, and I will pay thee all. And he would not ; but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told un- to their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me : shouldest not thou also have had compas- sion on thy fellow-servant, even as I had pity on thee 1 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. (15.) ers for one another; to which if we keep, we shall do well, being assured of finding the return of such prayers in our own bosom ; for Christ hath en- couraged us with the promise of an answer to such petitions, and that whatsoever we ask the Father in his name, he will give it. Dr. Hole. (15.) Our obligation to the duty of forgiveness is here illustrated by comparing the two cases in the parable together, and so showing the disparity between them. Now that disparity consists chiefly in three things ; the parties concerned, the quality of the debt, and the ability of making satisfaction. These are diflferences, each of them deserving our most attentive consideration. 1. For that of the parties. First, our sins against God are a " debt " to a " King," a " trespass " upon a " Father;" those of men against us are between servant and fellow-servant, brother and brother. One known aggravation of any fault is estimated by the quality of the person offended. And the capacities, which God is here represented under, are such as do, above all others, render sinners in this respect inexcusable. His dignity and distance above us, his authority and dominion over us, are implied in the character of a King; his boundless affection, and goodness, and tender care for us, un- der that of a Father. The former convicts us of most insolent rebellion ; the latter, of the basest and most unnatural ingratitude. 2. Secondly, The quality of the debt itself, figur- ed by sums so distant, as that of our offences against God amounting to "ten thousand talents," those of our brethren against us rising no higher than a " hundred pence." They who take the pains to 298 THE TWENTY-THIRD SUNDAY AFTER TRINITY. W^fit 2Cii)cntj)=tfitrtr Suntiag after 2riimtj)- (16.) The Collect. O GOD, our refuge and strength, who art the author of all godliness ; be ready, we be- seech thee, to hear the devout prayers of thy church ; and grant that those things which we ask faithfully, we may obtain eftectually, through Jesus Christ our Lord. Amen. The Epistle. Phil. iii. 17. BRETHREN, be followers together of compute these two sums ■will, I think, find the dis- proportion between them to be much about six hundred thousand to one. Nor may we imagine the comparison to stand good, only in the case of very notorious and profligate sinners on the one hand, and of the slightest injuries on the other; but every man, even the most circumspect, owes his " ten thousand talents" to God, and no man, even the most unworthily treated, hath more than " a hundred pence " to demand of his brother. 3. A third diflference is with regard to the abiUty of these several debtors. What we have offended God in, we are ia no condition to make satisfaction for; but for all that men have done amiss to us, we may receive large and sufficient reparation. This remark likewise the parable suggests, by affirming, that, " the servant had not " Avherewithal " to pay" his Lord. (Matt. xviiL 25.) His asking " patience" therefore, and promising full payment, was but the artifice of common debtors, who, to gain time and quiet, make no scruple to engage for such things as they are unable to make good. But now, by no such intimation being left us of the fellow-servant, (ver. 28 — 30.) we may reasonably presume, that his " hundred pence " might, and Avould have been easily compassed, with a little forbearing and gentle usage. So strongly is this duty bound upon us, by a comparison of the two cases. To men dispassion- ate and unprejudiced these reasons will be suffi- cient : to them that are not, nothing will be so. I conclude therefore with an excellent passage out of the son of Sirach, than which I can think of none more pertinent to the Gospel of this day : '" He that revengeth shall find vengeance from the Lord, and he will surely keep his sins in remembrance. Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. One man beareth hatred against another, and doth he seek pardon from the Lord? He showeth no mercy to a man, which is like him- self; and doth he ask forgiveness of his own sins? If he that is but flesh nourish hatred, who Avill me, and mark them who walk so as ye have us for an ensample. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ ; whose end is destruc- tion, whose god is their belly, and whose glory is in their shame, who mind earthly things.) For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (17.) entreat for pardon of his sins ? Remember the com- mandments, and bear no malice to thy neighbour ; remember the covenant of the Highest, and wink at ignorance." (Ecclus. xxvii. 1, &c.) Dean Stanhope. (16.) The Collect for the day beseeches God to hear the devout prayers of his Church, and to grant that those things, which we ask faithfully, may be obtained effectually. To which end, the Epistle for the day teaches us how our persons must be qualified, that our prayers may be accepted : to wit, by following our forerunners in the faith, and a pious imitation of their examples. The Gospel sets before us the malicious and crafty designs of the Pharisees and others against our Saviour ; and his great prudence in confounding their devices and eluding their snares, together with the excel- lent instruction which he thence took occasion to deliver. Dr. Hole. (17.) The great lesson taught in this Epistle is, that we be foUowers of the holy apostles, and set their lives and actions before us, as a pattern for ours. To this end, we should read often the Scrip- tures of the New Testament, where their memo- rable works and actions are recorded, and bear them in mind, that we may have them always ready as occasion requires : not that we are to be followers of them, in doing the miracles and other wonderful works that they did, for that was a power or privilege pecuhar to them, granted for a while only for the confirmation and propagation of the Gospel ; Avhich being now well confirmed and propagated, there can be no farther need or use of them, and therefore are not to be prayed for or pretended to by us. Nor yet are we to be follow- ers of the apostles in their failings and infirmities, some whereof were very great ; as St. Peter's de- nying his Master, St. Paul persecuting the Church, and the like, which are recorded in Scripture, not that we should follow but forsake them; but that which we are called upon to imitate in them, is their virtues, to follow their good works, to have them before us as a rule to govern our actions, or W THE TWENTY-FOURTH SUNDAY AFTER TRINITY. 299 The Gospel. St. Matt. xxii. 15. THEN went the Pharisees, and took counsel how they might entangle him in his talk. And ihey sent out unto him their disciples, with the Herodians, saying, Mas- ter^ we know that thou art true, and teachest the way of God in truth, neither carest thou for any man : for thou regardest not the yj person of men. Tell us, tlierefore, what thinkest thou? Is it lawful to give tribute unto Caesar, or not ? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites 1 Show me the tribute- money. And they brought unto him a penny. And he said unto them, Whose is this image and superscription ? They say unto him, Caesar's. Then saith he unto them, Render therefore unto Cassar the things which are Caesar's ; and unto God as a copy to transcribe in our lives and conversa- tions, and to walk even as they walked. And in- deed what better precedents can we follow, than those persons, who have not only chalked out our way for us by their precepts, but likewise trod every step of it before us by their examples ? To both which let us all learn to conform our lives, and ,[ labonr not to swerve from either in the whole course \ of our conversation. To which end, 2. Let us / abandon the ways and works of all loose, profane, and profligate persons ; and such disorderly walk- ers, as the apostle could not speak of without weep- ing, let us not think of without abhorring and avoid- ing, for their end is destruction to which they lead themselves, and all their followers : we have seen their description, being such, "whose God is their belly, whose glory is in their shame, and who mind only earthly things." In opposition whereunto let us, 3. Especially imitate the apostles in their holy and heavenly conversation ; for, though they lived upon the earth, yet they declared that they belong- ed to another country ; they were but pilgrims and strangers here, their citizenship and conversation was in heaven ; they were dead and crucified to tliis world ; their hearts were there, where their treasure was, even in heaven, from whence they expected their Saviour, to come and take them to himself And since we also look for the same, let us learn to do and to demean ourselves likewise ; ^ especially considering the great and glorious change, jf that will then befal both our body and soul, from the many miseries and infirmities of this earth, to all the glories and fehcities of heaven. Dr. Hole. (18.) The things that are Caesar's, or the rights j) of tempora. rulers, are honoi^r, obedience, and tri- ''^ 1 bute ; as also, the things that are God's, or the 1 rights of the great Sovereign and Ruler of the the things that are God's. When they had heard these words, they marvelled, and left him, and went their way. (18.) Wht ^ijjcuti>==fourtli .Stintjriy after STrinitj). (19.) The Collect. O LORD, we beseech thee, absolve thy people from their offences ; that through thy bountiful goodness, we may all be de- livered from the bands of those sins which by our frailty we have committed : Grant this, O heavenly Father, for .Tesus Christ's sake, our blessed Lord and Saviour. Amen. The Epistle. Col. i. 3. WE give thanks to God and the Father cf our Lord Jesus Christ, praying always world, are religious worship, which is due to him only ; and some divine honours, and respects that p are to be paid to sacred persons and things, for the ' relation they bear to him. And it belongs to us all to practise a careful and conscientious dischm'ge of these duties, by rendering to each what of right belongs to them. And, 1. Let us be careful that we render unto CiEsar, or to civil rulers, the things that are theirs: that is, honoiir their persons as God's ministers, with all proper expressions of hon- oiir, and take care not to dishonour them in Avord or deed. 2. Let us render unto them all due sub- mission and obedience to their laws, owning and yielding to their authority for God's sake, and not listening to any suggestions or temptations to the contrary. 3. Let us render tribute unto them as occasions shall require, which is here plainly com- manded by our Saviour, and is necessary for the safety both of rulers and people. But above all, lastly, let us be careful of " rendering unto God, the things that are God's," that is, by giving to him divine worship, and to none beside him, and likewise by paying all due respect and reverence to those persons, times, and places, that are consecra- ted to him ; honouring his ministers, hallowing his Sabbath, and reverencing his sanctuary. In a word, by rendering unto Cassar the things that are Cesar's, we may live quietly and easily here ; and by rendering unto God the things that are God's, we shall live happy for ever hereafter. Dr. Hole. (19.) The Collect for the day beseeches God to absolve his people from their offences, that, through his bountiful goodness, they may all be dehvered from the bands of those sins, which by their frailty they have committed : which things cannot be bet- ter obtained than by frequent and fervent prayer. And therefore the apostle in this Epistle puts up 300 THE TWENTY-FOURTH SUNDAY AFTER TRINITY. for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints ; for the hope which is laid up for you in heaven, whereof ye heard be- fore in the word of the truth of the gospel : which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth. As ye also learned of Epaphras, our dear fellow- servant, who is for you a faithful minister of Christ ; who also- declared unto us your love in the Spirit. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be jilled with the knowledge of his will in all wis- dom and spiritual understanding ; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God ; strengthened with all might, according to his hearty prayers in the behalf of the Colossians, that all sin might decay and die in them, and that all the graces of the Spirit might grow and flour- ish among them. The Gospel gives an account of two of our blessed Saviour's miracles. Dr. Hole. (20.) The state of endless glory and happiness hereafter is here called by the name of an "inheri- tance." to signify the title we have to it as pur- chased for us-by Jesus Christ; and the tenure by which we hold it, which is not by a term of lives, or a lease of years, but by an inheritance for ever. Hence it is sometimes called, " a kingdom that can- not be moved," and " an everlasting kingdom ;" at other times " an inheritance undefiled, incorruptible, that never faileth or fadeth away^' (1 Pet. i. 4.) 2. It is called the inheritance " of the saints ;" to signify the persons to whom it belongs, which is not to all, whether in the Church, or out of the Church ; nor yet to those, that live loose, careless, and wicked lives, in it ; but only to " the saints," that is, to such as are admitted into Christ's holy Church, and continued true and faithful members of it to their lives end. For these it is, that " there ■ is laid up a crown of glory, which God the right- eous Judge shall give at the last day, to all such as love and look for his appearing." 3. It is called the inheritance of the saints " in light ;" to signify the glory and splendour of that happy state ; for as darkness is made to represent a state of horror and endless misery, for which reason hell is described to be a place of black and eternal darkness ; so light is set to signify a condition of joy and bless- edness ; and therefore heaven is represented as a place of bright and ever shining light. But how are we made partakers of this inheri- his glorious power, unto all patience and long-suffering, with joyfulness ; giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light. (20.) ' sy The Gospel. St. Matt. ix. 18. AVHILE Jesus spalce these things unto John's disciples, behold, there came a cer- tain ruler, and worshipped him, saying. My | daughter is even now dead ; but come and \ lay thy hand upon her, and she shall live. And Jestis arose, and followed him, and so did his disciples. (And behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touch- ed the hem of his garment : for she said within herself. If 1 may but touch his gar- ment, I shall be whole. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, thy faith hath tance of the saints in light? Why, that is by the graces of God's holy Spirit in us. Avhich alone can fit us for glory. They that delight in deeds of darkness are no ways qualified for this inheritance of the saints in light ; their portion will be to in- herit darkness, and to be shut up in the black ahyss of outer darkness for evermore. It is the children of light and of the day that are alone qualified to in- herit light, and to inhabit for ever in the regions of bliss and glory. What concord hath light with darkness, or Avhat fellowship hath the carnal and sensual mind with pure and refined spirits 1 These things cannot agree or abide together, and conse- quently cannot be happy together. Heaven is the habitation of holiness, where no unholy thing or person can dwell ; " without holi- ness no man can see the Lord :" and they, that can- not see him, can never be happy in enjoying him. Holiness is not only a condition, but a necessary qualification for happiness : and, to be made " meet partakers of the inheritance of the saints," we must be holy in all manner of conversation and godli- ness; for it is called " the inheritance among them that are sanctified ;" to signify, that no unsanctified person can have any share in it. Again, heaven is the region of purity, where no defilement enters; and to fit ourselves to come there, we must "cleanse ourselves from all filthiness of flesh and spirit, and perfect holiness in the fear of God." No unclean person, or whoremonger, or adulterer, can be ad- mitted in those undefiled regions ; nor if he could, would he find any happiness there, where there is nothing to gratify his sensual desires. We cannot see or enjoy God, unless we are hke him ; so the apostle tells us, and he that hath this hope, " must purify himself, even as he is pure f ' (1 John iii. 2, 3.) THE TWENTY-FIFTH SUNDAY AFTER TRINITY. 301 made thee whole. And the woman was made whole from that hour.) And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, he said unto tliem, Give place : for the maid is not dead, but sleepeth. And they laughed him to scorn. But when the people were put forth, he went in and took ^_ ner by the hand, and the maid arose. And A- the fame hereof went abroad into all that } land. (21.) Eixz Srii3ents=fiftli .Stintraj) after STrim'tB. (22.) The Collect. STIR up, we beseech thee, O Lord, the wills of thy faithful people ; that they plen- Moreover, heaven is the mansion of peace and love, there is no discord or dissension there, but all the inhabitants of those blessed regions conspire to- gether in perfect peace and amity ; they all agree in the worship of their Maker, and join with one heart and one voice in their incessant Hallelujahs. Now to be meet partakers of these joys, we must tune our hearts to the same harmony of peace and concord, subduing all that pride, passion, and preju- dice, that lead to contention, and labouring for those gracious qualities and dispositions, that tend to the closest union of hearts and minds. In a word, the way to be made meet partakers of this heavenly in- heritance, is by the daily exercises of a holy life, and the constant practice of religion and virtue. Dr. Hole. (21.) The Gospel for the day consists of two miracles : the one, if I may be allowed so to dis- tinguish, principally designed; the other, as it were, incidental only. In the former we have a tender father, applying in behalf of one only daugh- ter, lying at the last gasp ; yet so, that he seems to have judged it possible for our Lord to have arrived at the patient time enough to prevent her death, had he not permitted himself to be detained by the cure of the bloody issue and the expostulations that followed thereupon, and he manifestly and in truth most wisely did : for, though every moment was precious, and the least delay seemingly cruel to a sorrowful and impatient father, yet was even this delay for his improvement and benefit : so sudden a recovery of an inveterate distemper, the obstina- cy whereof had baffled all the skill and medicines of man, gave a demonstration of our Saviour's power so full of wonder, that the sight and expe- rience of it might reasonably confirm this ruler in a belief, that nothing could be too difficult for the person who had effected it. So provident is God in all his dispensations ; so gracious, even in with- teously bringing forth the fruit of good works, may by thee be plenteously reward- ed, through Jesus Christ our Lord. Amen. For the Epistle. Jer. xxiii. 5. BEHOLD, the days come, saith the Lord, that I will raise unto David a righteous branch ; and a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely : and this is his name whereby he shall be called, The Lord OUR RrGHTp:ousNKss. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, who brought up the children of Israel out of the land of Egypt ; but, The Lord liveth, who brought up, and who led the seed of the house of holding his mercies and supplies for a season, that the very delays we suffer in temporal affairs, are for our advantage. They do not only contribute to our improvement in another kind, but, oftentimes make way for a more surprising and bountiful grant in the same kind ; and, provided we make the right use of them, wait God'sleisure with patience, consider his methods with prudence, and trust in his power and goodness and perseverance, these will not fail, in the end, to render us both happier and better men. Dean Stanhope. i (22.) The portion of Scripture from the prophet '^'■ Jeremiah, containing both a prophecy and a prophe- cy of the Messias, is selected for the Epistle for this day, and ordered by the Church to be always read upon the Sunday next before Advent, to pre- serve the memory of his coming, and to prepare for his reception. Accordingly the Collect for the day beseeches God to stir up the hearts of his faithful people, to be ready for him, that they plenteously bringing forth the fiuit of good works, may of him be plenteously rewarded. Dr. Hole. The Gospel recounts Christ's miracle of the loaves, with the occasion that led to it, and the conclusion drawn from it by the people. Dr. Hole. The Epistle of this Sunday varies from the or der of the rest for a manifest reason. For this Sunday being looked upon as a kind of prepara- tion or forerunner to Advent, as advent is to Christmas, an Epistle was chosen, not according to the former method, but such a one as so clearly foretold the coming of our Saviour, that it was af- terwards applied to him by the common people, as appears by an instance mentioned in the Gospel for the same day ; for when they saw the miracle that Jesus did, they said, " This is of a truth that Prophet that should come into the world." And it was probably for the sake of this text, that thispor- 302 THE TWENTY-FIFTH SUNDAY AFTER TRINITY. Israel out of the north country, and from all countries whither I had driven them ; and they shall dwell in their own land. (23.) The Gospel. St. John vi. 5. WHEN Jesus then lift up his eyes, and saw a sfreat company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? (and this he said to prove him ; for he himself knew what he would do.) Philip answered him. Two hundred penny-worth of bread is not suffi- cient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter's brother, saith unto him, There is a lad here, who hath five barley-loaves, and two small fishes : but what are they among so many ? And Jesus said, Make the tion of Scripture (which has before been appointed for the Gospel on the fourth Sunday in Lent) is here repeated ; namely, because they thought this inference of the multitude a fit preparation I'or the approaching season of Advent. Wheatly. (23.) The use to be made of this prophecy is^ 1. To contirra us in the truth of Christ's Messiahship, in whom all the titles, promises, and predictions of the Messiah do so plainly concentre and agree. 2. If Christ be a king, reigning and executing judg- ment and justice upon earih, then let us learn to obey and submit to him, and to the powers set up, and ordained by him; for "it is by him that kings reign, and princes decree justice." 3. From his bringing salvation to Israel and Judah, let us en- deavojir to have a share in it, and to rely upon it ; for " there is no salvation in any other." 4. From his being " the Lord our righteousness," we learn where we are to seek for justification, namely, not from any inherent righteousness of our own, for that is nothing, or worse than notliing, and cannot abide the trial ; but by the righteousness of Ciirist imputed to us, and by faith in him made ours. " Abraham believed" in Christ, " and it was count- ed to him for righteousness ;" and to lliem that fol- low the faith of Abraham, is the same righteous- ness imputed, as we read,.Rom. iv. It was tlie pride of the Pharisees to trust too much to their own righteousness, and to expect justification by the merit of their own works ; but the poor publi- can, that trusted only to God's mercy, was justi- fied far before them ; the reason whereof is given, that they, being " ignorant of Christ's righteous- ness and going about to establish their own, sub- mitted not to the righteousness of God," and so lost all the benefit of it : Rom. x. 3. And there- fore St. Paul desired to be found in Christ, not having on his own righteousness, but to be clothed with his, which alone could cover the multitude of men sit down. Now there was much grass' in the place. So the men sat down, in number about five thousand. And Jesus took the loaves, and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down, and likewise of the fishes, as much as they would. When they were filled, he said un- to his disciples. Gather up the fragments that remain, that nothing be lost. There- fore they gathered them together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had eaten. Then those men, when they had seen the miracle that Jesus did, said. This is of a truth that Prophet that should come into the world. (^40 his sms. Lastly, from his being called "the Lord 1/ our righteousness," let us learn to honoijfr and re- y] joice in his name, saying, -with the Psalmist, ''Not unto us, but to thy name be all the glory;" praying Avith him " Lord, deal thou with us according to thy name ;" that is, forgive us our sins, justify us by thy righteousness, as thou usest to do to them that love thy name. Dr. Hole. (24.) This Scripture has occurred belbre in the Gospel for the Fourth Sunday in Lent. The reason for repeating it here seems to have been the infer- ence, Avhich the multitudes drew from this miracle, at the fourteenth verse. This general expectation of the Messiah, and of his approach at that time Avas particularly intimated, by giving to him the title of " he that should come." So that the peo- ple, Avhen declaring upon the sight of this miracle, that Jesus was " the Prophet that should come into the world," meant, that it Avas an unquestionable evidence of his being the Messiah/' John vi. 15. This meaning is yet more fully explained by their intentions to make him a king, under which char- acter the Messiah was foretold and expected. And, most probably, this judgment of theirs was now again set before us, as a fit preparation for the now returning season of Advent. Miracles in general are an evidence that the per- son Avorking them is a Teacher come from God. But our Saviour's miracles in particular proved him to be that eminent Teacher, distinguished by the title of Messiah, " He that should come," or " the Prophet that should come into the world." This was the Prophet foretold by Moses, in whom, every soul, that believed not, Avas threatened with utter destruction,' Deut. xviii. 15. 19. Acts iii. 22. And, since he A. (35.) The Collect. MERCIFUL Lord, we beseech thee to cast thy briijht beams of light upon thy Church, that it, being instructed by the doc- trine of thy blessed apostle and evans^elist St. John, may so walk in the licrht Of thy truth, that it may at length attain to ever- lasting life, through Jesus Christ our Lord. Amen. The Epistle. 1 St. John i. L THAT which was from the beginning, liappiness, we should rather make his virtues than his vision our pattern ; and provided we have but the former, the matter is not great if God do not allow us the latter. Let us therefore make the riglit improvement of having this eminent saint in re- membrance, and endeavoqr, as well as praj'^, that our minds may be brought to his holy frame. So that in all our afflictions, but especially in any to which it shall please God to call us for " the testi- mony of his truth, we may steadfastly look up to heaven, and by faith behold the glory which shall be revealed ; and, being filled with the Holy Ghost," whose necessary graces are never wanting to any who diligeritly seek and use them, " may " attain to that eminent instance of charity, to " love and bless our persecutors." Thus shall we find the help and favour of him "who standeth at the right hand of God, to succour all them who suffer for him;" and who, if not appointed to suffer for, yet do their utmost to live and die in, his true faith and fear, the " blessed Jesus, our only mediator and advocate." Dean Stanhope. (35.) St. John the Evangehst was by birth a Galilean, the son of Zebedee and Salome ; his elder brother was James, not he who was surnamed " the Just," and who was the brother of our Lord, (Matt. xiii. 55 ; Gal. i. 10,) and the son of Alpheus. Mark iii. ]8.. He, and his brother James, were named by our Saviour " the" sons of thunder," (Mark iii. 17,) for their peculiar zeal and fervency for his honour, which we see manifested in St. John's sedulous assertion of our Lord's divinity. He was the most beloved by our Saviour of all his disciples. John xiii. 23. After staying some time with the blessed Virgin in his house at Jerusalem to whose care by our Sav iour she was committed, (John Xix. 27 ) probably till her deatn ; he tten travelled which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life ; (for the life was manifested, and we have seen it, and bear witness, and show unto yon that eternal life which was with the Father, and was manifested unto us ;) that which we have seen and heard, declare we unto you, that ye also may have fellowship with us ; and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full. This then is the message, which we have heard of him, and declare unto you, that God is light, and in him IS no darkness at all. If we say that we have fellowsliip with him, and walk in darkness, we lie, and do not the truth ; but \i we walk in the light, as he is in the light, we have fellowship one with ano- to preach the Gospel in Asia; but some say she accompanied him to Ephesus. But however, that he preached in Asia Minor, the best writers of antiquity allow, and he was probably the founder of the seven Churches, Ephesus, Smyrna, &c. mentioned in his Apocalypse. Rev. i. 4. From ' \ Ephesus he was carried prisoner to Rome, upon account of the doctrine he taught, some think, from a malicious accusation of Ebion, others of Apollonius ; and this in the year of Christ 92. There he was condemned to be thrown into a cauldron of boiling oil, but, being miraculously pre- served, came out from thence alive. Afterwards he was banished into the island of Patmos, one of the Sporades, where he wrote his Revelation. He was {afterwards by Nero the Emperor recalled from his banishment, and then returned to Ephe- sus, where he reclaimed a young man, his former convert, relapsed into a dissolute course of life. He wrote his three Epistles to confute the heresy of Basilides, and other heretics, who denied the divinity of our Saviour. Last of all he wrote his Gospel, to supply the omissions of the other Evangelists, some few years before his death. He survived till the reign of Trajan, and died above ninety years of age. Dr. Nicholls. We celebrate this day the memory of St. John the Evangelist, who, being Christ's " beloved dis- ciple," or " the disciple whom Jesus loved," that leaned on his bosom, and was admitted to the more private passages of his life, fitly accompanies the festival of our Lord's nativity. The Collect for the day beseeches God's grace upon his Church, that it may duly profit by the doctrine of this blessed Apostle and Evangelist. The Epistle contains the matter, the reason, and the end of his writing his Epistles, which were SAINT JOHN THE EVANGELIST'S DAY. 313 ther, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive our- selves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say thatXve have not sinned, we make him a liar, and his word is not in ns. (36.) The Gospel. St. John xxi. 19. JESUS said unto Peter, Follow me. Then Peter, turning about, seeth the disci- ple whom Jesus loved, following, (which also leaned on his breast at supper, and said. Lord, which is he that betrayeth thee 7) all designed for the good and benefit of the Church. The Gospel, after mentioning our Lord's final charge to St. Peter, records a remarkable conver- sation that passed between our Saviour and him concerning St. John, in which our Saviour ob- (^ scurely intimated, that the disciples should not die till the dissolution of the Jewish polity, a prophecy which history records to have been punctually ful- filled. This conversation is followed by a decla- ration concerning the truth of the Gospel writ- ten by the apostle. Dr. Hole, Dean Stanhope, Shepherd. (36.) Let the considerations, arising from this passage of Scripture, be so laid together, that the / result of them all may be that fulness of a solid // and well grounded joy, which the apostle of this day designed the words, from whence they have been taken, should diffuse, through every soul that receives them. Let us hold in highest estimation that privilege, which is indeed inestimable : tie mystical union with God the Father and his bless- ed Son ; the most valuable ingredient of a believer's both present and future happiness, and therefore the best ingredient of his present, because the earnest and undoubted pledge of his future and eternal. But let us consider withal, that to be unit- ed to God supposes a likeness to him, in all those excellencies that are imitable by creatures : and in all those proportions to which such creatures, as we, can raise our poor imperfect and still sinful selves : for such, we must remember, we yet are, even after .., our most sincere, our most successful endeavours (to be holy. And therefore, as we must not pre- sume upon the promises and love of God, " with- out cleansing ourselves from all filthiness of flesh and spirit, and perfecting holiness in his fear:" (2 Cor. vii. 1 :) so neither must we forget, that all our cleanness is from " him, who hath washed us in his own blood " (Rev. i. 5 ;) that humility, and tak- ing shame for our sins, and acknowledging our own 40 Peter, seeing him, saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee ? Follow thou me. Then went this saying abroad among the brethren, that that disciple should not die ; yet Jesus said not unto him. He shall not die: but. If I will that he tarry till I come, what is that to thee ? This is the disciple which testi- fieth of these things, and wrote these things, and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. (37.) unworthiness, as they are most suitable to our circumstances, so are they most for our advan- tage : there being no instance which does more remarkably than this, of recommending to the fa- vour, and entitling to the mercy, of God, make good that maxim of our blessed Master, " He that exalt- eth himself shall be abased, and he that humbleth himself shall be exalted." Luke xiv. IL Dean Stanhope. (37.) From Christ's calling upon St. Peter and the other disciples to leave all and follow him, we may learn the great lesson of self-denial, and be encouraged to follow him in the rough as well as the smoother ways of our duty. To approve our- selves his disciples we must be willing to accom- pany him in his sufferings, as well as to partake of his glories ; and to follow him to the cross, if we mean to follow him to a crown. 2. From Christ's checking St. Peter's«curiosity about the time and manner of St. John's death, we may learn to avoid all idle and curious ques- tions about matters which concern not us to know. To all those busy and inquisitive persons, who pry into things which do not belong to them, the re- buke addressed by our Saviour to St. Peter is ap- plicable, " What is that to thee ? Follow thou me." 3. This discourse may rectify the mistake about St. John's death : for from that saying of our Sa- viour's, " What if I will that he tarry till I come," there was a common fame spread abroad, which obtained among the ancients, that he died not at all, but was translated. Others from that report be- lieved, that he only lay asleep in the grave, and that he alone of all the apostles was to live till Christ's second coming to judgment. All which was without any foundation, for St. John himself, in recording the matter, declared the sense of our Sa- viour to be otherwise ; and the history of his death in the days of Trajan, had abundantly confuted that mistake. Dr. Hole. 314 THE INNOCENTS' DA.Y. ^hc Xnnoccnts' JBuv. (38.) The Collect. ALMIGHTY God, who out of the mouths of babes and sucklings (39.) hast ordained strength, and madest infants to glorify thee by their deaths ; (40.) mortify and kill all vices in ns, and so strengthen us by thy grace, that by the innocency of our lives, and constancy of our faith even unto death, we may glorify thy holy name, throuofh Jesus Christ our Lord. Amen. .. For the Epistle. Rev. xiv. 1. 1 LOOKED, and lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great LastU^, the declaration, with which St. John concludes, concerning the truth of his Grospel, be- ing as he was our Lord's inseparable attendant and companion during his ministry, is a solid founda- tion of our faith and gratitude. Let us then thank- fully receive the light, with which it hath pleased God to enlighten the Church by the doctrine of this holy Apostle and Evangelist. Let us bless him for the abundant evidence which he hath given us to the truth of our holy religion and the excel- lencies of its divine Author. Let us study Avith diligence the most faithful records of his most holy life ; and search for the treasures of wisdom in his heavenly discourses. Let us improve, by what we do or may know here, in holiness of conversation ; and wait with patience and humble hope, for the ravishing discovery of that hereafter, which as yet is unattainable. So shall we pay true reverence to the memory of those saints, by whose laboiirs we have been instructed, when we at once dwell upon their books, and live by their examples: so, be sure to obtain the seasonable requests, in which, with a charity large as his, whom we commemorate this day, we beseech God " of his mercy so to enhghten his Church with the doctrine of this blessed Apos- tle and Evangelist," St. John, that every member of it ''may so walk in the light of his truth, as at length to attain the light of everlasting life, through Jesus Christ our Lord." Amen. Dean Stanhope. (38.) The Collect for this day reminds us, with an allusion to the 8th Psalm, how God by means of little children can promote his own glory ; and thence teaches us to pray that we may glorify him by the mortification of our vices, by the innocency of our lives, and the constancy of our faith. The Epistle contains a vision of St. John, wherein was represented lo him something of the glories of hea- thunder : and I heard the voice of harpers harping with their harps : and they sung as it were a new song before the throne, and before the four beasts, and the elders : and no man could learn that song, but the hun- dred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women, for they are virgins : these are they which follow the Lamb whithersoever he goeth : these were redeemed from among men, being the first-fruits unto God, and to the Lamb. And in their mouth was found no guile ; for they are without fault before the throne of God. (41.) The Gospel. St. Matt. ii. 13. THE angel of the Lord appeareth to Jo- seph in a dream, saying. Arise, and take the ven and the felicities of a future state ; of which, because suffering infants may be partakers, as well as adult persons, the passage is appointed to be read on the day of their remembrance. The Gospel acquaints us with the manner of our Saviour's pre- servation from the ambitious rage and cruelty of Herod; who fearing the shaking of his throne by the birth of a new-born king, sought to slay him in his infancy, that he might secure himself in the kingdom. Dr. Hole. (39.) The authors of this Collect followed the common interpretation of Matt. xxi. 15. 16 ; and supposed that the " babes and sucklings, out of whose mouths God had perfected praise, or ordained strength," (Ps. viii. 2.) were certain "young chil- dren," who cried in the temple " Hosannah to the Son of David;" and that he caused himself and his only-begotten Son to be greatly glorified there- by. The Church notices the passage in this Col- lect ; not that the infants, murdered by Herod, did with their mouths glorify God : but because on this day, when we commemorate the death of so many infants slain for God's glory, the Church was will- ing to observe another instance, wherein God's glory was greatly promoted by such as have been supposed young children. Dr. Bennef. (40.) The infants slain by Herod's command did therefore glorify God by their deaths ; because the murder of them on account of the iocarnation of our Lord, whose life was principally intended to be taken away, tended to the promotion of God's glory, inasmuch as he secured the holy Jesus in a miraculous manner from the rage of that tyrant, and thereby caused that prophecy concerning our Saviour, '■' Ojit of Egypt have I called my Son," to be exactly verified in our Saviour. Hos. xi. 1, Matt. ii. 15. Dr. Bennet. (41.) In this passage we have a glimpse or im- THE INNOCENTS' DAY. 315 younf? child and his mother, and flee into Egypt, and be thou there until I bring thee word ; for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt ; and was there un- til the death of Herod : that it might be ful- filled which was spoken of the Lord by the prophet, saying. Out of Egypt have I called my Son. Then Herod, when he saw that he was mocked of the wise men, was ex- perfect representation of the future joys and glories of heaven: which are enough to quicken our appe- tite and desires after them, though not to satisfy our curiosity about them. "It doth not yet ap- pear," saith St. John, "what we shall be:" for " eye hath not seen, nor ear heard, nor hath it en- tered into the heart of man to conceive, what great things God hath prepared for them that love and fear him ;" only we know that we shall be " like him, for we shall see him as he is.^' 1 John iii. 2 ; 1 Cor. ii. 9. We shall live for ever in his presence, and be delighted with the incessant praises and hallelujahs sung " to him that sitteth on the throne, and to the Lamb for evermore." 2. We learn from this discourse the qualifications of the persons that will be received into those unspeakable joys. And they are such as are " pure in heart," and keep themselves " unspotted from the world ;" for heaven is the mansion of peace and purity, where no discord or defilement enters. — Again, they ■are such as are true followers of Christ and " follow the Lamb wherever he goes ;" not dedining the ways of virtue for any difficulties they meet with in them, but being faithful unto death, and " re- sisting even unto blood, striving against sin." Dr. Hole. (42.) We shall do well to improve and apply the circumstances of this festival in the following manner. 1. The flight of the Son of God into Egypt, who was able to preserve himself from danger, may teach us, how lawfully we may flee from those dangers, which we cannot otherwise avoid. It is a thankless fortitude, to offer our throat unto the knife. He, that came to die for us, fled for his own preservation, and hath bid us follow him : '■ when they persecute you in one city, flee to ano- ther." We have but the use of our lives, and we are bound to husband them, to the best advantage of God and his Church. 2. It was warrant enough for Joseph and Mary that God commands them to flee ; yet so familiar is God grown with his approved servants, that he gives them the reason of his commanded flight : " for Herod will seek the young child, to destroy him." What wicked men will do, what they ceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. Then was fulfilled that which was spoken by Je- remy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping and great mourning^' Rachel weeping for her children, and would not be comforted, be- cause they are not. (42.) would do, is known unto God beforehand. He, that is so infinitely wise to know the designs of his ene- mies before they are, could as easily prevent them, that they might not be; but he lets them run on in their own courses, that he may fetch glory to him- self out of their wickedness. Bp. Hall. 3. The dismal effects of Herod's ambition and rage should warn us always to behave ourselves with temper and moderation. Especially that we do so, when our enemies, or those that provoke us, lie at our mercy. Greatness and wealth are apt to turn our heads : hut the effects of insolence to their brethren are never more deplorable, than when men have the temptation of power, to crush those des- pised things that lie below them. Of all persons, therefore, anger is least proper for princes, who can scatter death and desolation with a word of their mouths. And, in proportion, it must misbe- come all superiors to their inferiors : because this passion generally spurs men on, to do the utmost they ca-n do ; and men are scarce ever very angry, without being very unjust. It is fit then this unthink- ing, unruly evil, should be held in with bit and brible ; and, the less any man's condition restrains him, from making his resentment of tragical conse- quence to others; the severer restraint, and more steady government, ought such a man to keep over himself. 4. The remembrance of Herod's disappointment should quicken, and establish, our hope and faith in God. — When dangers hem us in, and our " ene- mies on every side thrust sore at us that we may fall," then let us call to mind, that He, who rescu- ed his own Son, can never want means to deliver any son or servant of his, when such deliverance is seasonable and proper. But temporal deliver- ances are not always seasonable, not always most beneficial. And therefore our chief and most ear- nest desire should be, that we may find his assistance and protection always at hand, to support us in our spiritual encounters. For let our present difficul- ties be what they will, all will certainly be well at last, provided he do but grant the petition offered up to him this day ; that is, " So to mortify and kill all vices in us, that by the innocency of our fives, and the constancy of our faith even unto death, we may 316 THE CONVERSION OF SAINT PAUL. Ehe Qton^nnion oC Saiut JIniuL (43.) The Collect. OGOD, who, thrniigli the preaching of the blessed apostle Saint Paul, hast caused the light of the gospel to shine throughout the world ; granl, we beseech thee, that we, having his wonderful conversion in remem- brance, may show forth our thankfuhiess unto tliee for the same, by following the ho- ly doctrine which he taught, through Jesus Christ our Lord, Amen. For the Epistle. Acts. ix. 1. AND Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the syna- gogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. And as he journeyed, he came near Damascus : and suddenly there sinned round about him a light from heaven. And he fell to the earth, and heard a voice saying: unto him, Saul, Saul, why persecutest thou me? And he glorify his holy name, through Jesus Christ our Lord." Amen. Dean Stanhope. (43.) This great apostle was born at Tarsus, the chief city of Cilicia, a place remarkable for trade, and where learning and good arts likewise eminent- ly flourished. His being born here did not entitle him to the privileges of a Roman citizen, as some have thought : for it does not appear that Tarsus was a Roman colony of Municipium ; it is most probable, that one of St. Paul's ancestors had the right of the Roman city given him in the civil wars, either between Caesar and Pompey, or Au- gustus and Anthony; at which time the assistants, that had done the victor any considerable service, were rewarded with this privilege. Having laid a foundation of human literature at Tarsus,, he travelled to Jerusalem, to study the Jewish divini- ty under Gamaliel, one of the most celebrated rab- bies of that age. He joined himself to the sect of the Pharisees, a very rigid order among the Jews at that time, remarkable for their zeal, and for their tenaciousness of every the least punctilio of the Mosaical ceremonies. This occasioned hira to "prosecute the Christians, whom he thought to be heretical violaters thereof, with a furious severity ; and to run into the mad proceeding of those cruel zealots who took away St. Stephen's life. Being converted to Christianity after a very miraculous manner, he made amends for his former errors, by the wonderful diligence of his labours in preach- ing the Gospel ; for he propagated the Gospel of said, Who art thou. Lord ? And the Lord said, I am Jesus whom thou persecutest : it is hard for thee to kick against the pricks. And he, trembling and astonished, said. Lord, what wilt thou have me to do ? And the Lord said unto him. Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth ; and when his eyes were opened, he saw no man : but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ana- nias, and to him said the Lord in a vision, Ananias : And he said, Behold. I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus : for behold, he pray- eth, and hath see-n in a vision a man named Ananias coming in, and putting liis hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by Christ throughout all Greece and the Lesser Asia, in Italy, Spain, and lUyricura, establishing Chris- tain Churches in the principal towns thereof. An- cient writers affirm, that he suffered martyrdom at Rome under Nero, at the same time with St. Peter. The most probable reason assigned for his condem- nation was, his infecting several Roman ladies with a foreign religion, as the Romans used to call Christianity. Our apostle, for this pretended crime, being condemned to death, he, being a Ro- man citizen, could not be crucified by the Roman laws, as his colleague St, Peter was, and was there- fore beheaded by a great sword, which gave the occasion for his being pictured with such a sword in his hand. Other writers give an account of his personage, from the pictures I suppose they had seen of him. For Eusebius writes, that the pictures of St. Peter and St. Paul were kept by some of the Christians in his time. St. Chrysos- tom says that he was a man of low stature, but three cubits high. And Nicephorus describes him to be of a little body, &c. Dr. Nicholls, The Epistle for this day gives an account of the time, manner, and other circumstances of St. Paul's conversion : shewing what hs was before, and l) what he was after it. The Gospel is selected for the day, because St. Paul was one of those, that forsook all worldly in- terests and relations, to attend the work and busi- ness of his Saviour. And though he was not one of the twelve apostles, yet he had the honour ol \ THE CONVERSION OF SAINT PAUL. 317 many of this man, how much evil he hath done to thy saints at Jerusalem : and here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way : for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the chil- dren of Israel : for I will show him how great things he must suffer for my name's sake. And Ananias went his way, and en- tered into the house : and, putting his hands on him, said, Brotlier Saul, the Lord, (even Jesus that appeared unto thee in the way as thou earnest) hath sent me, that thou might- est receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales ; and he received sight forthwith, and arose, and was being; an apostle m extraordinary, and of being im- mediately called in a way peculiar to himself, as is shewn in the Epistle of the day. Dr. Hole. (44.) The example before us furnishes a good rule, by judging of our own, or of other people's zeal. It sh^v/s the possibility of being under strong prepossessions, exceeding vehement for grievous errors, furiously bent against those of a different judgment, and yet, that all this may be consistent with honesty and a good meaning. And, ought we not to learn from hence to enlarge our charity, by forbearing to censure even our ad- versaries, nay even our persecutors, as v^^retches lost to all integrity and conscience? Such sentences are too often barbarous and unjust, and, in St. Paul's case, had been manifestly false. And- doubtless we should do more real service to God and our cause, by believing the best, hoping almost against hope, pitying the ignorance, patiently con- tending with the prejudices, and praying for the pardon and amendment of the faults and furious oppositions, of contradictors and persecutors ; than by rashly impleading their integrity, pronouncing their intentions wicked, and accounting them all to be the children of hypocrisy and hell. 2. But the same example, which persuades such tenderness iu judging others, is a very good argument for being exceeding nice and severe in judging ourselves. Men are too frequently impos- ed upon by specious appearances of zeal; and think thereby not only to excuse, but even to sanc- tify, many unwarrantable actions. Whereas, would they bring tbese to St. Paul's standard, the difference would soon be found between that, which is really a zeal for God, and that which affects to pass for it. For, if men will not be brought fairly to consider ; if they stick pertina- ciously to their point, and refuse to submit to all methods of conviction ; if, upon conviction, they^ baptized. And when he had received meat, he was strengthened. Then was'Saul cer- tain days with the disciples which were at Damascus. And straightway he preached Christ iu the synagogues, that he is the Son of God. But all that heard him were amaz- ed, and said. Is not this he that destroyed them which called on this name in Jerusa- lem, and came hither for that intent, that he might bring them bound unto the chief priests ? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. (44.) The Gospel. St. Matt. xix. 27. PETER answered, and said unto Jesus, Behold, we have forsaken all, and followed do not effectually disengage themselves from such prepossessions, as can no longer be justified; if the same affectionate and vigorous desires do not appear, in favour of truth lately discovered, as were used to exert themselves for beloved and in- veterate errors : these persons have none of those marks to shew, which proved St. Paul's sincerity ; and mistaken zeal is too tender a name for such cases. And it ought to be remembered that one, in much better circumstances, who had no partiali- ty or indirect ends to be suspected of, did yet style himself " blasphemer, injurious, and chief of sin- ners," for even those very things, which he did ignorantly, and " verily thought " himself " obliged to do, against the name of Jesus of Nazareth." Lastly, Let us admire and extol the wisdom of Almighty God, for the mighty advantages, which the Christian religion received by the conversion of this apostle in particular. For, (as an ancient father well represents it,) " Who was Paul ? Once a persecutor, but now a preacher, of Christ. And what made this change? Was he bought over? Alas! there was nobody disposed to bribe him to it. No, it was because he saw Christ, was convinced, and worshipped, and was caught up in- to heaven. He took his journey to Damascus, that he might persecute ; and after three days did there commence preacher. And with what power ! others, in matters concerning themselves, produce the testimony of their own friends and retainers ; but I produce a witness, who was once an enemy. And can any doubt stick with you after this ? The evidence of Peter and John are of great weight, it is true ; but a man, disposed to be jeal- ous, might object that these were companions and servants. But can any one question the truth of his evidence, who first was a professed enemy to Jesus, and afterwards died for him ? I have, for my part, always admired the wise management of the Holy 318 THE PURIFICATION OF THE VIRGIN MARY. thee ; what shall we have therefore ? And Jesus said unto them, Verily I say unto you, that ye which have followed me, in the re- generation, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, jndghig the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundred- fold, and shall inherit everlasting life. But Ghost on this occasion, in ordering that the Epis- tles written by others should be few, but Paul's, the late persecutor, no less than fourteen. Not that Peter or John were inferior to Paul; but because his were more likely to persuade." And according- ly we read, " All that heard him were amazed, and said, Is not this he that destroyed them which call- ed on this name in Jerusalem, and came hither for that intent, that he might bring them bound uuto the chief priests? But now he preacheth the faith which once he destroyed. And they glorified God in him." To the same God let us also give glory, for ever and ever. Amen. Dean Stanhope. (45.) That '' many who are first shall be last," ought to be a warning to all those, who have had the happiness of instruction, imbibed good princi- ples early, and made proportionable improvements ; that they do not depart from the way in which they have been trained, nor suffer their latter end to be worse than their beginning. It should also prove an effectual prevention to all those intemperate overvaluings of our own virtue ; than which no other temptations aie more likely to destroy it, by betraying us into spiritual pride and security. How well aware was our great apostle of this rock? How careful to admonish others of the danger of splitting upon it? The vain confidences of his con- verted Gentiles at Rome he takes down, with " Be not high minded, but fear ; for if God spared not the natural branches," the Jews, " take heed lest he also spare not thee." Rom. xi. 20, 21. The falsely presumed indefectibility of his Corinthians he confutes, from the example of God's dealings under the Old Testament ; and leaves this advice upon those who depend too far upon the privileges of the New, " Let him that thinketh he standeth take heed lest he fall." 1 Cor. x. 12. His Philip- pians he instructs, that the " salvation " of a Chris- tian " is to be wrought out with fear and trem- bling," (Phil. ii. 12;) and therefore declares, that he " counts not himself to have apprehended al- ready," but that, in order to it, he " kept on con- tinually pressing forward to the mark," (Phil. iii. 13, 14;) as being duly sensible, that such only, who " continue faithful unto the end," can have many that are first shall be last, and the last shall be first. (45.) The Presentation of Christ in the Temple, (46.) commonly called ^THe 3^uvificatiou of ^aint S^arg x\\z The Collect. ALMIGHTY and ever-living God, we reasonable hopes of receiving " a crown of life." Rev. ii. 10. 2. As our Lord's declaration, that " the last shall be first," is a gracious intimation of mercy oil God's part; so is the example insisted on from it a good direction, what is fit and necessary on our part, in order to such advancement. That very large abatements in the account of past faults, and liberal allowances for passions, and infirmities, and mistakes, are made by our great Master and Judge, men are forward enough to infer, from the example of St. Paul : and they so far reason justly. But then they would do well to proceed a step or two feirther ; and to observe, from the same example, ]X to what sort of persons such marvellous grace is ^ extended : that they are such, as he was. They "^ that bewail and forsake their past faults ; that see, and are humbled with a sense of them ; that con- flict with, and, to the best of their ability, subdue their passions and infirmities. Hence again we learn, that late penitents, when truly and effectu- ally such, will double their diligence, fetch up the time they have lost, and by an uncommon piety and zeal testify the sincerity of their conversion, and the thankful esteem they have of it. In a word, that nothing will be more at the heart of such men, than making reparation to the world for any past offences given ; and not only wiping out "^ the scandal of a bad example, but exerting all the power and lustre of an eminently good one. To all which purpose I know not what better expedient to advise, than adevout compliance with the Church in the solemnity of this day ; by en- deavouring to make the apostle of it more and^ more our pattern, from lively remembrances of his conversion and following life. Both these are most deservedly commemorated by the Church in gen- eral, because an invaluable blessing to all the Christian world : but more particularly so to us of this nation, whose once blind and barbarous reigon was most probably enlightened by his presence and ministry in Britain. Let us therefore beg most earnestly of God to give "us his grace," and lahotir (as the Church 'K hath taught us to pray) " that we may shew forth ' J THE PURIFICATION OP THE VIRGIN MARY tl9 humbly beseech thy majesty, that as thy only begotten Son was this day presented in the temple in substance of our flesh ; so we may be presented unto thee with pure and clean hearts, by the same thy Son Jesus Christ our Lord. Amen. For the Ejnstle. Mai. iii. 1. BEHOLD, I will send my messenger, and he shall prepare the way before me : and the Lord whom ye seek, shall suddenly come to his temple ; even the messenger of the cove- nant, whom ye delight in : behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming 1 and who shall stand when he appeareth ? for he is our thankfulness, by following the holy doctrines which he taught." So shall we at last obtain a " crown of righteousness laid up," not for him only, but for all them, who, like him, serve the Lord Je- sus, and " love his appearing." 2 Tim. iv. 8. To whom with the Father, and Holy Spirit, three persons and one God, be all honour and glory for evermore. Dean Stanhope. (46.) Whereas some Churches keep four holy- days in memory of the blessed Virgin, namely, the Nativity, the Annunciation, the Purification, and the Assumption ; our Church keeps only two, namely, the Annunciation and Purification ; which, though they may have some relation to the blessed Virgin, do yet more peculiarly belong to our Sa- viour. The Annunciation hath a peculiar respect to his Incarnation, who, being the eternal Word of the Father, was at this time made flesh : the Puri- fication is principally observed in memory of our Lord's being made manifest in the flesh, when he was presented in the temple. On the Purification the ancient Christians used abundance of lights both in their Churches and processions, in remembrance (as it is supposed) of our blessed Saviour's being this day declared by old Simeon, to be " a light to lighten the Gen- tiles," »&c. -which portion cf Scripture is for that reason appointed for the Gospel for the day. A practice continued with us in England till the se- cond year of King Edward VI. when Bishop Cran- mer forbade it by order of the Privy Council. And from this custom I suppose it was, that this day first took the name of Candlemas-day. Wheatly. This holiday is kept in memory of the presenta- tion of Christ in the temple. For it was a precept, "That every male that openeth the womb," (that is, every first-born,) "should be holy unto the Lord. ' Ex. xiii. 2. 15. The first-born of cattle were to be reserved for sacrifices for God : and the first- born children were to attend in the service of the like a refiner's fire, and like fuller's soap. And he shall sit as a refiner and purifier of silver : and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in right- eousness. Then sliall the offerings of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment ; and I will be a swift witness against the sor- cerers, andagainstthe adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stran- ger from his right, and fear not me, saith the Lord of hosts. (47.) temple or tabernacle ; or were to be redeemed by an offering of money or sacrifice, Numb, xviii. 16. And besides, the mother was obliged to separate herself forty days from the congregation after the birth of a male, and eighty after the birth of a fe- male ; and then was to present a lamb, if in good circumstances, or a couple of pigeons, if she was poor. Lev. xii. This was exactly performed after the birth of our Saviour, who came to " fulfil all righteousness," and was willing in all particu- lars of his life that a just obedience should be paid to the public ordinances of his religion and country. This feast is of considerable antiquity in the Church ; those, that place the beginning of it the latest, say it commenced in Justinian's time, about the year 540, upon the occasion of some public calamities, as a great earthquake, showers of blood, and some malignant distempers following there- upon. The Greeks call this feast by the name of Hypante, which signifies the Meeting, because Simeon and Anna met our Lord in the temple this day. But 1 fake this feast to be much older than Justinian's time ; for St. Chrysostom men- tions it as a feast celebrated in the Church in his days. Dr. NichoUs. The Collect for this day puts us in mind of the only begotten Son of God being presented in the temple in the substance of our flesh : and thence teaches us to pray, that we may be presented unto God with pure and clean hearts, by the same Jesus Christ our Lord : which presentation of the Son being accompanied with the purification of the mother, and both for our sake, they have been thought fit to be kept in remembrance ; and, to that end, to be yearly commemorated in the public de- votions of the Church. Accordingly the Epistle for this day speaks of it in the prophecy ; and the Gospel, in the event or accomplishment of it. Dr. Hole. (47.) The prophecy, contained in this portion o 320 THE PURIFICATION OF THE VIRGIN MARY. The Gospel. St. Luke ii. 22. AND when the days of her purification, according to the law of Moses, were accom- plished, t1iey brought him to Jerusalem to present him to the Lord, (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord.) and to ofFer a sacrifice, according to that which is said in the law of the Lord, A pair of turtle-doves, or two young pigeons. And behold, there was a man in Jerusalem whosename was Simeon ; and the same man was just and devout, waiting for the conso- lation of Israel : and the Holy GLost was upon him. And it was revealed unto him by the Holy Ghost, that he should not. see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple ; and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord, How lettest thou Scripture, partly received its acconwlishment in the event commemorated on this day. A consideration of it may suggest to us the following useful lessons. 1. From Christ's coming to the temple, to fulfil the prophecies, let us come to it, to fulfil his pre- cepts: so the psalmist resolved, '• We will go into his tabernacle, and worship towards his holy tem- ple." And elsewhere, '• I was glad when they said unto me, We will go into the house of the. Lord : our feet shall stand in thy gates, O Jerusalem." This was the practice Hkewiseof the holy apostles, who '• were continually in the temple, blessing and praising God." Luke xxiv. 53, This God requires and expects of us, that we should meet together in his house, to praise him : and then he hath prom- ised to meet us there, to bless us ; and to make us joyful in his house of prayer. Let us not then " forsake the assembling of ourselves together in God's house, as the manner of some is :" but let us exhort and call upon one another daily to resort to it ; and the rather, because the day of our final account is approaching. Secondly, from Christ's being presented in the temple, and thereby honouring it with his presence, let us learn to honour and esteem it holy, by keep- ing it from all profanation: he having taken pos- session of his Fathers house, and thereby dedica- ted and devoted it to his service, we may not dese- crate or poUute it, by putting it to any other com- mon uses. And therefore we read, that, at our Saviour's entrance into Jerusalem, he went into the temple, where he had formerly been presented ; and finding his Father's house made a market, or place of merchandise, he was highly incensed at thy servant depart in peace, according to thy word : for mine eyes have seen thy salvation ; which thou hast prepared before the face of all people ; a light to lighten the Gentiles, and the glory of thy people Israel. And Joseph and his mother marvelled at those things which were spoken of him. And Simeon blessed them, and said unto Mary his mother. Behold, this child is set for the fall and rising again of many in Isra- el ; and for a sign whicli shall be spoken against, (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel.of the tribe of Aser ; she was of a great age. -and had lived with an husband seven years from her virginity ; and she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she, coming in that in- stant, gave thanks likewise unto the Lord, the profanation, insomuch that, as St. John tells us, he made a scourge himself, and with great indigna- tion whipt the buyers and sellers out of it, saying, "It is written, My Father's house shall be called a house of prayer, but ye have made it a den of thieves :" hereby fulfilling that prophecy of him, " The zeal of thine house has eaten me up." It was God Almighty's own command, that we should "hallow his sabbaths, and reverence his sanctuary." Ler. xiv. 30. And it is our Saviour's precept, that we should keep it holy ; by setting it apart from vulgar uses, and consecrating it to divine service. And therefore we should take care, decently to re- pair and beautify the templo, and after that dili- gently to repair and resort to it. Thirdly , from Christ's coming, as a refiner's fire, to purify the sons of Levi, and, as fuller's soap, to wash and cleanse the Church, we should learn all purity both in life and doctrine. " Blessed are the pure in heart," saith our Saviour, " for they shall see God." Matt. V. 8. And '" without" purity and •' holi- ness no man shall see the Lord :" for " he that hath this hope," saith St. John, "purifieth himself, even as he is pure." Into heaven no defilement enters; nor can any unclean thing inhabit those pure and unpolluted regions. Our. Saviour's coming was to free us from the defilement, as well as the power ol sin; and thereby to fit and qualify us for the beati- fic vision : for otherwise we are neither prepared for that, nor that for us. And therefore, " having these promises, let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting hohness in the fear of God." Lastly, from Christ's coming to sit in judgment, SAINT MATTHIAS'S DAY. 321 and spake of him to all them that looked for redemption in Jerusalem. And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. And the child grew, and waxed strong in spirit, filled with wisdom ; and the grace of God was upon him. (48.) ^ Saint f^atttiias's Baj). (49.) The Collect. O ALMIGHTY God, who into the place of the traitor Judas didst choose thy faith- ful servant Matthias, to be of the number of and to be a swift witness against several sorts of sinners, let us learn to prepare for his coming, and to escape the doom by true repentance : turninsf from all sin unto God ; and especially from those mentioned in the Epistle for this day ; as, from all sorcery and witchcraft ; from adultery and un- cleanness ; from perjury and false swearing; from all sorts and degrees of oppression : in a word, let us turn from all sin and wickedness ; and then God will in much mercy turn to us, and stand by us in the needful time of trouble, for his Son Jesus Christ's sake, our Lord. Dr. Hole. (48.) From this day's festival we may learn, 1. To bless God for the confirmation of our faith in the holy Jesus, given us by these two witnesses, who were blessed Avith a sight of him : as also for the manifestation, thereby made to us, of the con- solation of Israel. For, though we cannot now see our Saviour with our bodily eyes, as they did ; yet we may behold him with the eye of faith, as he is revealed to us in holy Scripture, where our Saviour hath pronounced those "blessed, whohave not seen, and yet have believed." 2. From the purification of the Virgin mother, we may learn to purify ourselves both in body and soul ; and to practise that hohness and purity, to- gether with that obedience, which our Saviour and the blessed Virgin have taught us by their own ex- ample : and from them to be meek and lowly in heart. Dr. Hole. 3. From her presentation of the holy child Jesus to God, from whom and for whose glory she had re- ceived him, we may learn to return to God what- soever we have received from him : and, if we unite our offerings and devotions to this holy pre- sent, we shall by the merit and excellency of this oblation exhibit to God an offertory, in which he cannot but delight for the combination's sake, and society of his only Son. Bp. Jeremy Taylor. 4. Let us learn from the good old Simeon, never to think of dying in peace, till we have embraced our Saviour with our understandings and affec- 41 the twelve apostles ; grant that thy church, being always preserved from false apostles, may be ordered and guided by fiuthful and true pastors, through Jesus Christ our Lord. Amen. For the Ejnstle. Acts i. 15. IN those days Peter stood up in the midst of the disciples, and said, (the number of the names together were about an hundred and twenty ;) Men and brethren, this Scrip- ture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, who was guide to them that took Jesus. For he was number- tions, and heartily believe and practise what he hath revealed and taught us. Then will he short- ly embrace us with the arms of his mercy, in order to bring us to the blessed vision of himself in the highest heavens. Dr. Hole. Lastly, from the story of the aged prophetess Anna, who had lived long in chaste widowhood, in the service of the temple, in the continual offices of devotion ; and who was now rewarded by God with a great benediction, and an earnest of a great- er; we may learu that the returns of prayer and the blessings of piety are certain: and, though not dispensed according to the expectances of our nar- row conceptions, yet shall they so come, at such times, and in such measures, as shall crown the piety, and satisfy the desires, and reward the ex- pectation. It was in the temple, the same place, where she had for many years poured out her heart to God, that God poured forth his heart to her, sent his Son from his bosom, and there she received his benediction. Indeed in such places God does most particularly exhibit himself, and blessing goes along with him wherever he goes. In holy places God hath put his holy name : and to holy persons God doth oftentimes manifest the interior and more se- cret glories of his holiness ; provided they come thither, as Simeon and Anna did, not with designs of vanity, or curiosity, or sensuality, but by the mo- tions of that holy Spirit of God. Bp. Taylor. (49.) The Scripture takes notice of St. Matthias, in that place, and upon that occasion only, which comes into the service of the day. He is, both by Eusebius and St. Jerome, affirmed to have been one of the seventy disciples. The province assigned him is said by the latter, to have been one of the Ethiopias. The rivers, mentioned in that account, incline Dr. Cave to think it should be Cappadocia. He was there murdered by the pagans. In what manner it is uncertain ; but an hymn, cited by Dr. Cave out of the Greek offices, seems, as from a re- ceived opinion, to speak him crucified. Dean Stanhope. 322 SAINT MATTHIAS'S DAY. ed with us, and had obtained part of this ministry. Now this man purchased a field with the reward of iniquity: and falling headlong, he burst asunder in the midst, and all liisbovvels gushed out. And it was known to all the dwellers at Jerusalem ; in- somuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein : and his bishop- ric let another take. Wherefore of these men, which have companied with ns all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken The Collect and Epistle for this day acquaints us, first, with a vacancy in the apostolate by the un- limely death of Judas : secondly, with the filling up of that vacancy by the election of St. Matthias, to- gether with the manner and circumstances that at- tended both. The Gospel appears to have been chosen upon the presumption, that Matthias, like some others of the apostles, was a person of mean birth and ob- scure parentage ; and was instructed in the mys- teries of the kingdom of heaven, and chosen for an apostle, when persons of greater birth and parts had not the knowledge of those divine truths, nor were admitted to so high and sacred a function. Dr. Hole. (50.) St. Peter's discourse in this passage con- cerning the wretched man, into whose place this day's apostle was chosen, contains some things cal- culated to be very profitable if duly noticed. 1. First, then, It is observable, that St. Peter mentioning the fact for which Judas perished, does it in these terms : " Judas, who was guide to them that took Jesus."' "VVe cannot reasonably imagine this apostle, or any to whom he spoke, to be want- ing in a just indignation at the treachery of this fallen brother; and yet the most villanous of all crimes could not have been expressed in softer words. Now my design is, by this remark, to give check to that liberty men are apt, and think them- selves abundantly warranted, to take, in speaking of ill actions and ill men, with the most aggrava- ting terms of infamy and reproach. There are, I confess, some occasions, which even require this sort of treatment from us. But, except in particu- lar circumstances, and for promoting very good ends, it argues more of a charitable and truly Christian spirit, to abate of our fierceness, even against those practices, of which we do well to conceive the utmost abhorrence. 2 To this purpose we shall do well to attend to up from us, must one be ordained to be a witness with us of his resurrection. And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen ; that he may take part of this ministry and apos- tleship, from which .ludas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias. And he was numbered with the eleven apostles. (50.) Tlt^ Gospel St. Matt. xi. 25. AT that time Jesus answered, and said, a second particular, very considerable in St. Peter's management of this subject: which is, referring the audience to an ancient prophecy, foreteUing that crime of Judas many hundred years before. Thus it appeared, that in the whole matter there Avas a secret over-ruling Providence, without whose know- ledge and permission none of those things are done, which in themselves carry so great a degree of guilt, and horror, that one would stand amazed, how even the most abandoned of men should ever be capable of committing them. Such events they, who think too superficially, have frequently made objections against the being and providence of God. But the apostle here hath taught us to pene- trate deeper into, and pronounce more justly of, them. He hath shewed the reflections properly resulting from thence to be, that it is reasonable to endure patiently the ill effects of that astonishing wickedness, Avhich God sees fit to permit : to con- template his wisdom and long-suffering in them all; and not give way to impatience or irreligious sug- gestions, upon account of any injuries or uneasi- ness to ourselves, from practices, which he, Avho knew, did yet not prevent or interpose against, though they were manifest affronts to his honour, and outrageous violations of his laws. 3. But then those offenders should by all means observe, thirdly, that St. Peter, together Avith the crime, does not relate the punishment, of Judas; as a thing no less foreknown and foretold. And the natural consequence of this Avould be that Avick- edness, so connived at and foreseen, does involve the actors in no less degree of guilt, for bringing about such events, and effecting such Avise coun- sels of Providence, as are produced from thence; for God, as a wise man expresses it, hath left men in the hands of their own counsel. Ecclus. xv. 14. And, although the divine omniscience do perfectly understand all their doings, and all their thoughts, long before: yet are those thoughts and doings THE ANNUNCIATION OF THE VIRGIN MARY. 323 I thank thee, Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast reveal- ed them unto babes. Even so. Father, for so it seemed good in thy sight. All things are delivered unto me of my Father ; and no man knoweth the Son, but the Father, nei- ther knoweth any man the Father, save the Son, and he to whomsoever the Son will re- veal him. Come unto me, all ye that labotir and are heavy laden, and I will give you rest. Take my yoke upon you, and learn still their own. He does not determine their wills by any physical or forcible restraint, but he hath given them great variety of moral restraints ; the light of reason, the guidance of revelation, the power of conscience : and by these he expects men should govern themselves. If they do not, he convinces them, that, though the fact be theirs, the conse- quences are his : and therefore he frequently exerts himself in turning to his own glory, and the good of the world, the malice and mischievous designs of base and villanous wretches. Thus he did in the very case before us. But still God punishes men, not according to events, but intentions ; and considers, as a judge, the mischief they actually did, or designed ; without any regard to the benefit he turned it to, which it was not any part of their meaning to promote. Dean Stanhope. (51.) The comment on the Epistle for this day having been occupied upon the case of Judas, that on the Gospel, instead of fixing on the particular passage there contained, may be made useful by reverting to the case of Matthias, who was chosen into the place of that wretched man. The manner of his appointment was remarkable, and may be thus explained. The heads of the tribes of Israel after the flesh, according to the num- ber of whom the twelve apostles seem to have been chosen, were first named by God himself : the prin- ces of the Israel after the Spirit were chosen by Christ. And the person, here chosen, was of di- vine designation. For the manner of the proceed- ing is such, as manifestly refers the issue to God's determination. The nominations of this kind were afterwards made by the apostles themselves, be- cause then their act was properly God's act ; and the choice of fit persons to serve in so high a sta- tion, was a matter of so great importance to the Church, that no doubt can be made, but his very particular assistance was present with them in it. But at this time the Holy Ghost was not yet giv- en ; therefore in a case, which was singular, they had recourse to a method, which had often been practised, and was always believed to denote the special appointment of God. The deciding of things contingent by lots was a of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls. For my yoke is easy, and my burden is lio-hi (51.) -♦■ STiic Hnuuntiatioii of the Utnmti mv= Qi'ai ^srg. (52.) The Collect. WE beseech thee, O Lord, pour thy grace into our hearts ; that as we have known the incarnation of thy Son Jesus practice instituted by God's own command. Thus the two goats, on the solemn day of atonement, were separated ; the one for slaughter to be sacri- ficed, the other for escape into the wilderness. Levit. xvi. 7, 8. Thus the land of Canaan was di- vided, and a portion of it assigned to each tribe. Numb, xxxiii. 54. Thus the cities of the Levites were set apart, out of the inheritance assigned to the other tribes. Josh. xiii. 2—6 ; xxi. 8. Thus it was determined who should revenge the wicked- ness of Benjamin, by attacking Gibeah. Judg. xx. 9. Thus the services of the priests in the sanctua- ry were distributed. 1 Chron. xxiv. 5. &c. ; Luke i. 5. 9. All which were so constantly believed to be of God's immediate assignation, as to give oc- casion for that aphorism of Solomon, " the lot is cast into the lap, but the whole disposing thereof is of the Lord." Prov. xvi. 33. From hence, as a matter universally acknow- ledged, among persons conversant in the religion and customs of the Jews, it appears, that putting the choice of an apostle upon this issue was a very solemn way of referring it to the decision of God himself, which is yet farther evidenced, by that solemn invocation of him upon this so very import- ant exigence. Wherehy these great patterns of piety have set us an example, which the wisdom of our excellent Church hath directed us all to fol- low, by begging, in her collect for this festival, that we and all Christians, " being always preserved from false apostles, may be ordered and guided by faithful and true pastors.through Jesus Christ our Lord." Amen. Dean Stanhope. (52.) The great business of this day's festival is to celebrate the Annunciation of the blessed Virgin Mary : by which is meant the declaration made to her by an angel, of her being the mother of the promised Messiah, together with the glory, great- ness, and everlasting duration of his kingdom. Which things are this day commemorated, both in the prophecy of them in the Old Testament, and in the accomplishment of them in the New ; the former being contained in the Epistle, the latter in the Gospel for the day. Dr. Hole. This day is appointed by the Church in memory 324 THE ANNUNCIATION OF THE VIRGIN MARY. Christ by the message of an angel ; so by his cross and passion we may be brought unto the glory of his resurrection, through the same Jesus Christ our Lord. A?neji. For the Epistle. Isa. vii. 10. MOREOVER, the Lord spake again unto Ahaz, saying, Ask thee a sign of the Lord thy God ; ask it either in the depth, or in the height above. But Aiiaz said, I will not ask^ neither will I tempt the Lord. And he of the blessed Virgin, and particularly of the mes- sage of the angel to her, concerning her being to bring forth the Messias our blessed Lord. This holy person was a young woman of the tribe of Judah, who derived her pedigree from King Dayid, the branches of that royal family, after many de- scents, being reduced to a low degree of fortune. Some ancient writers of the Church do write, that her father's name was Joachim, and her mother's Anna. Some time after she was espoused to Jo- seph, it was declared to her by an angel, that she should bring forth one, who should be the Son of God; and who should have an everlasting kingdom, (Luke i. 32 :) and that this extraordinary offspring, which should be born of her body, should not be produced after the usual way of human concep- tions, but by the overshadowing of the Holy Ghostf Luke i. 35. The holy Scriptures record of her, that she was a person eminent for devotion and holy contemplation ; by observing and remarking the extraordinary occurrences concerning her Son, and " pondering them in her heart," (Luke ii. 19;) by "keeping his wise sayings in her heart," (Luke ii. 51,) by frequently following after him to hear his divine sermons, (Matt. xii. 46 ; Mark iii. 32; Luke vii. 20 ;) and lastly, by constantly joining herself in the public devotion with the apostles; Acts i. 14. There was a tradition in the Church, that she travelled with St. John to Ephesus ; for the fathers of that council, in an Epislle of theirs to the clergy of Constantinople, mentioning Ephe- sus, say, " In which John the Divine, and the Dei- parous Virgin Mary some time dwelt." There are various opinions about the time of her death, some placing it in the fifty-eighth year of her age, some in the seventy-second, but most in the sixty-second or third year of her age, and in the year of Christ 48. Some writers, both in the Greek and Latin Church, tell a strange story about her assumption into heaven, and that with great variety in their relations ; some affirming her to be conveyed thither alive like Enoch and Elias ; others, that, after her death, she arose again, and was carried triumphantly into heaven. But, as all the legen- dary history of this translation is taken out of apo- cryphal books, it deserves not much credit : and, said, Hear ye now, O house of David ; Is it a small thing for you to weary men, but will ye weary my God also ? Therefore the Lord himself shall give you a sign : Behold, a virgin shall conceive, and bear a son, and shall call his name Immanael. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. (53.) The Gospel. St. Luke i. 26. AND in the sixth month, the angel Ga- though the Church of Rome has adopted this story of the assumption of the blessed Virgin into her be- lief and worship, yet the authors, which support this history, are condemned by all the learned au- thors of that Church. Dr. NicJwlls. (53.) The proper Scriptures, now offered to our meditation, exactly answer the design of this festival : the mercy, which it commemorates, being in the Epistle with great solemnity foretold, and in the Gospel for the day related with very particu- lar circumstances, as punctually accomplished. The consequence of the thing itself, and therefore of our belief of it, must needs be very great: by reason it lets us into a knowledge of the first act, whereby the Son of God vouchsafed to empty him- self for our sakes. In that act it reveals the mys- tery of '■ God made man :" upon which the whole scheme of the Christian religion seems principally to turn. Hence all avowed adversaries of the faith have with open malice attacked, and all the corrup- tors of it have, with subtlety and dissembled friend- ship, endeavoured to subvert, the article of our blessed Saviour's miraculous incarnation. It is important then to shew, how this prediction, purporting that the "name" of the promised child " should be called Immanuel," can belong to him, whose name we acknowledge to have been, by ex- press command from heaven, called Jesus. (Luke i. 31 ; ii. 21 ; Matt. i. 21.) Now nothing is more common in Scripture, than, by the calling or nam- ing of a person or thing, to mean that the person or thing shall really be what that name imports : and so again, "being called" stands generally for "being." In the former sense we find it foretold of Jerusalem by this prophet, that she should be called " the city of righteousness." Why ? because, as was promised in the words foregoing, "God would restore her judges, as at the first, and her counsellors as at the beginning." (Isaiah i. 26.) In the latter sense it is twice used by the angel, in the Gospel for this day: who says of Jesus, that " he shall be great," and " shall be called " (that is shall be) " the Son of the Highest," (Luke i. 32 ;) and again, " that holy thing, which shall be born of thee, shall be called " (that is again, shall be) " the Son of God," (ver. 35.) ••) rHE ANNUNCIATION OF THE VIRGIN MARY. 325 l- oriel was sent from God unto a city of Gali- lee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David ; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee ; blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary ; for thou hast found favour with God. And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be Without proving this, therefore, by a multitude of instances, which might make it endless; itshall suffice to say, that, according to the usage of the Jewish, more especially the prophetic language, the name of a person or thing, so called, imported only such qualities or effects, in or from i;, as that name signified. And hy consequence, that Christ's name was truly, and strictly called Immanuel, in full and punctual completion of this prophecy, if he were " God Avith us," (which is the adequate mean- ing of the Hebrew word,) in so distinguishing a manner, as none besides ever was, or can be. Now (not to mention that presence of God, whereby he is in every place, and with every per- son, and which cannot be the meaning of the name we are considering) there is a presence of favour and distinction, Avhereby God is said to be, in a peculiar manner, with those, whom he loves ai.d blesses above others. In this regard the child here spoken of is justly called Immanuel ; because, as St. Paul speaks, " God was in him reconciling the world to himself;" for his sake and "sufferings not imputing their trespasses unto them ;" ( Cor. v. 19;) and again, by him, they who "were some- times afar off are made nigh, have access to the Father, are accepted in the Beloved," (Eph. ii. 13. 18, 19 ; i. 6 ;) and become, of enemies and strangers, friends and children ; insomuch, that God vouchsafes to dwell in us, and be one with us. And, as he unites us to himself by grace, so did he in this child condescend, by an ineffable generation, to unite our substance and nature to himself: to he "perfect God, and perfect man," that so he " might be the first-born among many brethren, and redeem the children from deatii, who are partakers of flesh and blood, by himself taking part of the same'" (Rom. viii. 29 ; Heb. ii. 14.) Let it not^then be any more objected, that the child of this prophecy could not be called " Imman- uel," whom we confess to have been called Jesus ; for he is therefore our " Immanuel," because our Jesus ; therefore most eminently, most literally. great, and shall be called the Son of the Highest ; and the Lord God shall give unto him the throne of his father David. Aiid he shall reign over the house of Jacob for ever ; and of his kingdom there shall be no end. Tlien said Mary unto the angel, How shall this be, seeing 1 know not a man 1 And the angel answered and said unto her. The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee., shall be called the Son of God. And behold, thy cousin Elisabeth, she hath also conceived a son in her old age ; and this is the sixth month with her, who was "God with us," because, by so miraculous an union, a " saver of his people from their sins." But, lastly, as the name " Immanuel " leads us to contemplate the reality of our Saviour's divine nature, so does the description, which follows, help us yet more to a thankful sense of his inimitable condescnsion. For, by adding, "butter and honey- shall he eat, that, " or until, " he know to refuse the evil and choose the good :" the prophet is rea- sonably supposed to signify to us, not only the re- ality of our Saviour's human nature; but all the frailties and iniirmities of it, which might render him, as the apostle speaks, in every point " like un- to .us," sin alone excepted.! Heb. ii. 17; iv. 15, The first Adarri was created in the utmost maturi- ty and perfection both of body and mind, that any of the species ever attained to ; but the second Adam, though "the Lord from heaven," (1 Cor. XV. 47,) vouchsafed to enter into the world a ten- der babe, stooped to the weaknesses of infancy, and the gradual progressions of youth. His body was nourished with the food, usually administer- ed in those countries to common children ; and his understanding brightened like theirs, and received enlargements proportionable to his years. So that Isaiah here foretells in other terms, what St. Luke relates to have been exactly fulfilled ; when acquainting uSj that the " child grew, and waxed strong in spirit, filled with wisdom ;" and again, that " Jesus increased in wisdom, and stature, and in favour with God and man." (Luke ii. 40.52.) [ / There are many useful inferences arising from .] this subject. Let it suffice at present, briefly to ob- ■ serve, the reverence which becomes the devotions appointed for, and the glorious pre-eminence due to, this happy day. For this is the day, that began first to scatter the thick night of ignorance and error, arid the v^il of types and shadows, in which ."i— till then mankind were all involved. The day, in short, whose honour it is, that, to the glorious event set forward in it, the mysterious proceedings of / four thousand years had been made subservient. 326 SAIiNT MARK'S DAY. called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord ; be it unto me ac- cording to thy word. And the angel depart- ed from her. (54.) Saint Warfe^s Bas- (55.) The Collect. O ALMIGHTY God, who hast instruct- And therefore, on this day especially, let us be glad, and rejoice, and give glory, and praise, and humble adoration, to God the Father, "creating this new thing;" (Jer. xxxi. 22;) to God the Sou "incarnate;" and to God the Holy Ghost "over- shadowing;" three persons and one God, for ever and ever. Amen. Dean Stanhope. (54.) We have in this Gospel an account of the glorious mystery of our Lord's incarnation, inter- mixed with such a description of his blessed mo- ther's virtues, as seemed to have inclined Almighty God to make choice of her, for the happy instru- ment of conveying this inestimable mercy to man- kind. Having, therefore, upon the portion of Scrip- ture appointed for the Epistle, treated of the for- mer of these points ; we will endeavour to do due honour to the saint of this day, by taking such a view of her excellent graces, as the Gospel, now read, does plainly set before us. 1. The first of these is that, contained in the character of her state, the purity and chastity of a virgin. A heart free from vain imaginations, or loose desires ; and so unsullied jvith all those filthy pollutions, that defile and deform the unclean soul. Secondly, Another grace, very conspicuous in this blessed Virgin, is humility. In the whole account of this affair, we find no circumstance, that speaks her exalted with the thoughts of this revela- tion to intemperate joy, or lofty conceits of herself: no pleasing reflections upon her own virtue ; nor any of those things, that are usually looked upon as symptoms of pride and arrogance. How natu- ral, indeed how almost unavoidable, may we think it in such a case, for a Avoman to be transported ■with being thus preferred above the rest of her sex, and enjoying such tokens of the divine fa- vour, as none ever did, none ever should, beside herself; to be tempted to look down with some sort of pity and contempt upon mankind, in the re- trieving of whom she was thus made instrumental, and to think something extraordinary due to that person, whom the King of heaven thus dehghted to honoftr, by joining her substance and human nature to his own divine nature ? But, instead of all this, she receives the astonishing message with modesty, and meekness, and awiul wonder; she ed thy holy church with the heavenly doc trine of thy evangelist Saint Mark ; give us grace that, being not like children carried away with every blast of vain doctrine, we may be established in the truth of thy holy gospel, through Jesus Christ our Lord. Amen. The Epistle. Ephes. iv. 7. UNTO every one of us is given grace, ac- cording to the measure of the gift of Christ. seems to make no other use of the strangeness of the thing, than from thence to entertain the mys- tery with a becoming reverence, and to be more amazed at the greatness of the condescension : "Behold the handmaid of the Lord," and "he hath regarded the low estate of his handmaid," and "God hath done to me great things," and "he hath exalted them of low degree," and " he hath filled the hungry with good things." These are the meditations that rise in her heart; these the meek and modest expressions, by which she gives vent to that joy, which the embassy of an angel, and the salutation of her cousin Elisabeth, produced in her. A joy, than which never Avas any more justly indulged, and yet so indulged, as to be profuse only in the praises of God, and the depressions of herself. Thirdly, St. Luke takes notice of one grace more, very remarkable in the virgin upon this oc- casion, which is her faith: and this, in a matter so foreign, so wholly new, so mysterious and above the power of all created nature, is very extraordi- nary. It is true she questioned the angel, (ver. 34.) " How shall this be, seeing I know not a man ?" But that was in a sense very different from Zach- ary's at the 18th verse, "whereby shall I know this ?" He questioned the messenger, because he looked upon himself as deluded. She doubted not the truth nor the authority of the message; but de- sired satisfaction, not only as to the manner of bringing about an event, altogether unusual, and for which she saw no competent means. Less than this could not be done to save her credulity ; and more than this she insisted not upon, to in- dulge her curiosity : for when it was declared, that the operation should be God's ; that, however strange it might appear, yet his power knew no bounds ; and, as an evidence that it did not, how he had already exerted it in a very wonderful in ^ stance, by giving a child to persons of her own ' kindred, whom both age and nature had made barren, and cut off from all expectations of such a blessing; when once, I say, this had been declared, she raises no fresh scruples, nor urges any of those difficulties, which to human reason are in- superable; but returns this submissive answer, at SAINT MARK'S DAY. 327 Wherefore he saith, When he ascended up on high he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth ? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles, and some prophets, and some evangelists, and some pastors and teachers : for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the once declaring her expectation that it would, and her desires that it might, be so; " Behold the hand- maid of the Lord, be it unto me according unto thy word." She left God to finish his own work in his own way ; not doubting, but his omnipo- tence would take care of his truth : she offered herself, the contented, the ready, nay the glad object /i of this miracle, for heaven to fulfil all its good plea- * sure upon. This, without dispute, is the impor- tance of the Virgin's reply ; and accordingly we find her carriage thus interpreted by Elisabeth, to her mighty commendation ; (ver. 45.) "Blessed is she that believed : for there shall be a performance of those things, which were told her from the Lord." This was a noble resignation ; fit for her, whose son was to plant a religion built upon faith : and where such virtues as these conspire, where each is so eminent, each so acceptable, we may allow the per?on to be " full of grace ;" and discern reason sufficient, why this bright constellation should render her lovely in God's eyes and " high- 7 ly favoured by him." Dean Stanhope. \! (55.) St. Mark is, in the preface to St. Jerome's comment on his Gospel, said tobe by descent aLe- vite. It is much disputed, whether he be the same with that " John surnamed Mark," mentioned in the 13th and 15th chapters of the Acfs, as the at- tendant, first of Paul and Barnabas ; and afterwards, of the latter, whose sister's son he was. The question is not of any great consequence: but per- haps it is the more general opinion, that they are two different Marks. Dean Stanhope. As to the question, which of the two Marks was the Evangelist, John Mark the companion of St. Paul, or the other Mark, the convert or son, as he is called, of St. Peter, and who was likewise the attendant upon his person : antiquity, if Ave hare regard to that, will determine for the latter. For the most ancient writers of the Church affirm, that Mark, in his a:ttendance upon St. Peter, wrote his Gospel at the command of St. Peter; that that great apostle supervised it afier "t was done ; and recommended it to the Church under the authority of his name. Upon which reason Tertullian does knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the / fulnessof Christ : that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive ; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole l)ody fitly joined together, and compacted by that which every joint supplieth, according to the effec- tual working in the measure of every part, not scruple to call his Gospel, '• The Gospel accord- ing to St. Peter." He wrote his Gospel in the year of Christ 45, as Eusebius relates. He is supposed to be a Jew by extraction, and that his name was Mordecai, and that he took Marcus as a Roman name, something like in soynd, it being the custom of the Jews so to do, when they travelled from home; as Jesus, the brother of Onias, was called Jaso, Saul was called Paulus. He planted a Christian Church at Alexandria, and was the first bishop of that place. The par- ticulars of his martyrdom are not mentioned in any very early writers. Some say, that his death was occasioned by an insurrection of the heathen rab- ble upon him, as he was officiating in his Church at Alexandria; who tied a rope about his neck, and dragged him up and down the craggy rocks by the sea side, till they had killed him. Dr. Nicholls. The Collect for the day having reminded us of the instruction given by God to the Church by the doctrine of St. Mark, and having thence prayed for grace to profit by it; the Epistle acquaints us, 1. With God's giving several gifts unto men, for the instruction of the Church, together with the time, manner, and 'measure, of his bestowing them. 2. The several ranks and degrees of persons, on whom these gifts were bestowed. And, 3. with the great ends for which they are given, together with the right use we are to make of them. In the close of the Epistle St. Paul tells the Ephesians, and in them all Christians, that, by ad- hering to the truth, and living in it, we live in Christ, and "grow up into him in all things," who is the Head of the Christian Church. This he af- terwards illustrates by the similitude of the natural body, wherein as all the members are supplied with spirits, strength, and vigour from the head; so, in the mystical body of Christ, all the members receive spiritual life, growth, and nourishment from Christ the Head of his Church. This is fur- ther illustrated in the Gospel of the day, by there- 328 SAINT MARK'S DAY. maketh increase of the body, unto the edify- ing of itself in love. (56.) The Gospel. St. John xv. 1 . I AM the true vine, and my Fatlier is the husbandman. Every branch in me that beareth not fruit he taketh away ; and eve- ry branch that beareth fruit, he purareth it, that it may brinof forth mor*^ fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch can not bear fruit of itself, except it abide in the vine ; no more can ye. except ye abide in ine. 1 am the vine, ye are the branches. He that abideili in me, and I in him, the same bringeth forth much fruit : for without me ye can do nothing. semblance of the vine and branches, wliich is our Saviour's own comparison. Dr. Hole. (56.) The Epistle having spoken of the gifts of GoJ being distributed to the ministers of the Church, for " the edifying of the body of Christ," the following practical inferences concerning edi- fication may be seasonably suggested. 1. That, although every thing, which hath a tendency to good, may in a largar sense be said to edify ; yet a man is not properly and truly edified, either by any new light or knowledge acquired, or by any pious affections and desires kindled or cherished in him, unless these prove and exert them- selves in the acts of practical and profitable virtues. 2. That, in order to render even the practice of stich virtues strictly edifying, it is requisite, that the benefit resulting from thence be not confined to the doer's private advantage, but that it aim at the good of others, especially the general good of religion ; and of Christians, considered as one house built up together in the faith and love of Christ. Whereof each, as " a living stone," is a part; and each is bound to demean himself in all points, as may become a person, possessed with, and mindful of, that persuasion. 3. That advancing the peace, order, and unity of this common body is, in Scripture language, the true Christian edification. Consequently, whatso- ever tends to make any breach or division in that body, is contrary to, and destructive of, edification : consequently again, separating from a regular es- tablished Church, or leaving one's proper pastor, on pretence of edifying more elsewhere, is not only wicked, but absurd. As absurd, as it would be to say, we intend to strengthen a wall by drawing out the stones ; or that we design the improve- ment of health, vigour, and beauty, in the body natural, by unnecessarily taking away the useful limbs, and loosing the ligaments, which should compact and keep them in their functions. 4. By the apostle's urging this edification of If a man abide not in me, he is cast forth as a branch, and is withered ; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit ; so shall ye be my disciples. As the Father hath loved me, so have I loved you : continue ye in my love. If ye keep my commandments, ye shall abide in my love ; even as 1 have kept my Father's command- ments, and abide in his love. These things have I spoken unto you. that my joy might remain in vou, and that your joy might be full. (57.) ' the body in faith and love, as the great end of that ministry established by Christ and continued to the Church, both ministers and people are moved to make such reflections as these. The ministers, and all who undertake to execute that office, that they are highly accountable, if by their means any heresies or schisms get ground ; if they do not faith- fully warn the people against these things ; detect the artifices of them, who lie in wait to deceive ; expose the error, the sinfulness, the infinite^ both private and public danger of those vile latitudina- rian principles, which would not only- break down the wall, but undermine and root up the very foun- dation, of this spiritual building. In short, if they do not set forth the wickedness of all needless and Avilful, and the misery of all judicial and deserved, separations from the Church of Christ, with all the aggravating circumstances, so warmly, so frequent- ly, inculcated in Scripture. For where in truth do we find any one sin, more expressly forbidden, more severely threatened, or represented as more fa- tal and damnable, than those of division and heresy? Where any duty more plainly taught, more authori- tatively commanded, more earnestly recommended, or more zealously prayed for, than those of unity, and peace, and love, in all the fellow-members of this spiritual body? Let us therefore labour, indefatigably labour, for ourselves ; and let us incessantly pray for " all estates of men in God's holy Church, that every member of the same in his vocation and ministry may truly and godly serve him." That they may not be, " like children, carried away Avith every blast of vain doctrine," but " so established by his grace in the truth of Christ's holy Gospel," as " to hold the faith in unity of Spirit, in the bond of peace, and in righteousness of life." Amen. Dean Stanhope. (57.) The agreement between the Episde and Gospel for this day may be readily observed : for, though representing it under different images, they SAINT PHILIP AND SAINT JAMES'S DAY 329 f Satnt ^hiU'i) antr Saint James's ©as. (ts.) • The Collect' O ALMIGHTY God, whom truly to know is everlasting life : grant us perfectly to know thy Son Jesus Christ to be the way, the truth, and the life ; that following the steps of thy holy apostles, Saint Philip and Saint James, we may steadfastly walk in the both agree in describing the unioa between Christ and Christians : both tend to illustrate the advan- tages of it : both earnestly excite our utmost dili- gence to preserve it ; with this only difference, that St. Paul insists upon the benefits accruing from thence to the body in general; but our Lord regards those chiefly, which belong to each mem- ber in particular. From both together, we may form an unanswerable argument, for keeping that unity, and promoting that edification, which, if neglected and broken, is certain, not only to disturb the peace of the Church, but by cutting off, to destroy, at last, those very person?, who are guilty of making the breach. For it is by grace only, that men can be saved : that grace is no where promised to be given in an extraordinary way : it is first bestowed in, and ordinarily annexed to, the use of the sacra- ments, the ministry of the word, and other Chris- tian ordinances ; called, for that reason, " means of grace." What therefore can become of those branches, Avho are severed from all communication with the trunk 1 And how careful ought every one to be, neither to break himself off wilfully ; nor, by any unworthy or scandalous behaviour, to incur a forfeiture of those kindly influences ; nor by a pro- fane abuse or supine neglect of those religious of- fices, which are appointed to convey them, to draw down the fate of those sapless boughs, whose pre- sent curse (we are told here) is withering and de- cay, and whose end is to be burned ! 2. I would call upon my reader to take notice, how pious, and prudent, and exactly agreeable to our Lord's declaration, that " without him we can do nothing," our excellent established liturgy is. In this we daily acknowledge, that '■ all holy de- sires, and all good counsels, and all just works pro- ceed from God." In this, after the most exalted act of worship, we pray to be "prevented with his most gracious favoUr, and furthered with his con- tinual help, that in all our works begun, continued and ended in him, we may glorify his holy name, and finally by his mercy obtain everlasting life." The acknowledgments of this kind are frequent and full. No Church ever took more care to de- clare her sense of the vanity and danger of relying upon our own sufficiency. None magnifies the freedom, none urges the necessity, of divme grace 42 way that leadeth to eternal life, through the same thy Son Jesus Christ our Lord. Amen. The Epistle. St, James i. 1 . JAMES, a servant of God, and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. My brethren, count it all joy when ye fall into divers temp- tations ; knowing this, that the trying of your faith worketh patience. But let patience more industriously : none begs it with more hu- mility and pathetic zeal. And they, who pray in dependence of our Saviour's promise to hear those that abide in him, cannot implore his assistance more suitably, than in some of the Collects ; that particularly on the ninth Sunday after Trinity ; with which (it comes so close upto the Scripture now in hand) I will finish this discourse. " Grant to us, Lord, we beseech thee, the Spirit to think and do always such things as be rightful ; that we, who cannot do any thing that is good without thee? may by thee be enabled to live according to thy will, through Jesus Christ our Lord. Amen" Dean Stanhope. (58.) Two saints are commemorated by the Church this day, the first whereof is St. Philip. 1. Of St. Philip.— St. Philip was born at Beth- saida, a town of Galilee, a barren country of Judea, near the sea of Tiberias; John i. 44. Our Saviour, living in this obscure remote place, was pleased to choose his disciples out of the plain ordinary men of this neighbourhood, who were mostly fish- ermen, by reason of the nighness of the sea of Ti- berias, which was a great lake well stored with fish, and which therefore invited many of the neighbouring inhabitants to take upon them that profession. He was the next, after St. Andrew and St. Peter, called to the apostleship ; and, as some think, before them; the other, after their first call, returning to their employs. He was the per- son to whom the Greeks applied themselves, that they might have some knowledge of the Messias. John xii. 20, 21. It was he, whose curiosity led him to know more of the Divine nature than our Saviour was willing to reveal unto him, in his ad- dress to him, " Lord, shew us the Father, and it sufficeth us;" John xiv. 8. To whom our Saviour returns this gentle rebuke, " Have I been so long with you, and yet hast thou not known me, Philip? He that hath seen me, hath seen the father." Af- ter our Saviour's ascension, he is recorded to have preached the Gospel in the higher Asia. Others Avill have him to have joined with St. Bartholo- mew, in preaching to the Scythians. Isidorus says, he converted the Gauls ; but it is probable he means the Gallograeci, or inhabitants of Galatia. His last preaching before his death was m Hiera- 330 SAINT PHILIP AND SAINT JAMES'S DAY. have her perfect work, that ye may be per- fect and entire, wanting- nothing. If any of you lack wisdom, let him ask of God, that ^iveth to all men liberally, and upbraideth not ; and it shall be given him. But let him ask in faith, nothing wavering : for he that wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double-minded man is unstable in all his ways. Let the brother of low degree rejoice in that he is exalted, but the rich, in that he is made low ; because polls, a city of Asia Minor, now called Aleppo, where he underwent his martyrdom, as St. Chry- sostom writes. AndEusebius expressly says, that Philip the Apostle having preached the Gospel at HierapoUs was crucified, and, while he was fasten- ed to the cross, was killed hy stones thrown at him. 2. Of St. James. — The saint, which is this day commemorated, is commonly caHed by the name of James the Less. The reason of this compelJa- tion was, either because he was less in personage, as some have imagined ; or, most probably, be- cause he was younger than the other, and not so much advanced in years Avhen he came to the aposlleship. He was the son of Alpheus, other- wise called Cleopas, (Luke xxiv. 18 ;) and is for distinction sake, called the brother of the Lord; Gal. i. 19. He was, after our Saviour's resurrec- tion, constituted Bishop of Jerusalem, and seems to have presided in the first council held there, (Acts XV.) and to have directed the debates of the apostlesconcerning the Jewish ceremonies. There is mention made of him, and that loo as the brother of Jesus Christ, by Josephus, who says, he was de- livered up to be stoned by the cruelty of Ananias the high-priest, whose death gave great dissatisfac- tion to the good people of the city. There was an extraordinary opinion of his sanctity throughout all the city of Jerusalem, wlierehe lived ; from whence he got the surname of The Just. His martyrdom is recorded by the ecclesiastical historians after this manner: the Scribes and Pharisees, being impatient at the great growth of Christianity in Judea, were resolved to set upon St. James, and by menaces force him to renounce that religion publicly before the people. And the better to do this, they hurry him up into a gallery of the temple, and would oblige him to make a recantation before a multitude of people who were gathered together upon the rumour which was spread abroad con- cerning this matter. But instead of denying Christ, he made a public confession of him before that great assembly, who thereupon almost unani- mously cried out, " Hosannah to the Son of David j" as the flower of the grass he shall pass awaVc For the sun js no sooner risen with a burn- ing heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth : so also shall the rich man fade away in his ways. Blessed is the man that endureth temptation ; for when he is tried, be shall receive the crown of life, which the Lord hath promised to them that love him. (59.) The Gospel. St. John xiv. 1. AND Jesus said unto his disciples, Let not your heart be troubled : ye believe in which so enraged the unbelieving Jews, that they threw him down headlong from the high place which they had set him on. But being not quite killed by his fall, he prayed to God for forgiveness to his murderers. However, this did but enrage his spiteful persecutors the more ; and one of them being a fuller, and having in his hand a staff which he made use of in his trade to beat his cloth in the scouring, he struck him over the head thereAyith^ and killed him. Dr. Nicholls. St. Philip and St. James being here placed to- gether, to be commemorated in one day, for what reason does not clearly appear, the Collect like- wise joins them together in a prayer that Ave may have grace to follow their steps. The Epistle gives some account of the life and doctrine of St. James, and the Gospel of St. Philip. Dr. Hole. (59.) The Epistle of the day affords a season- able opportunity, and it will also be generally use- ful, to say somewhat concerning the nature of temptation. To " tempt," in the full extent of the word, is to " try :" and, by analogy, whatever is a trial of our virtue, may be called a temptation. In this most comprehensive signification Ave may say, that every circumstance, every event of human life, is a temptation. Because there is not any one of these, but, according as it falls under the principle of free choice natural to mankind, is capable of being used to right, or abused to wrong, purposes; and so of becoming the occasion of our doing well or ill, in the management of it. But, in regard some of these require less skill and resolution to manage them, than others; and, since the use proper to be made of them is so little disagreeable to our reason and incHnation, they can hardly deserve to be called trials ; therefore that name is generally confined to such, as carry apparent dan- ger and difficulty in them. Such, as offer violence to flesh and blood; and create great struggles, be- tween the affections of nature, and the principles of religion. Hence it comes to pass, that great afflic- tions, of any kind whatsoever, and especially the sufferings undergone for the sake of God and a SAINT PHILIP AND SAINT JAMES'S DAY. 33* % God, believe also in me. In my Father's house are many mansions ; if it were not so, I would have told you. I go to prepare a place for you. Anflifl go and prepare a place for you, I will come again, and receive you unto myself; that where 1 am, there ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest, and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life : no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also : and from henceforth ye know him and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him. Have I been so long time with you, good conscience, are peculiarly distinguished by the title of temptations. In all these cases the Scripture acknowledges temptations to come from God. Another more restrained sense of it there is, which imports seducing men into sin. Thus the devil is most emphatically styled the "tempter:" as always lying in wait, and industriously suggest- ing evil thoughts : either drawing us from good purposes, or egging us on, and emboldening us in ( wicked ones. 1 Thess. iii. 5; 1 Cor. vii. 5. \\ This sort of temptation is also ascribed to the corrupt inclinations of our own hearts. Particular- ly in this chapter: for here the apostle declares, that it cannot without the utmost injustice and im- piety be ascribed to God, in that remarkable text, (Jam. i. 13, 14 ;) " Let no man, when he is tempt- ed say, I am tempted of God ; for God cannot be tempted with evil, neither tempteth he any man : but every man is tempted, Avhen he is drawn away of his own lust, and enticed." The truth is, in all seducement the tempter plays our own artillery upon us. For man, in his primi- tive purity, was made capable of standing or falling by a limited understanding possible to be imposed upon, and by a liberty of will to choose, according to the true or false appearances of good. But by the corruption, which, since the fall, mankind lie under, these faculties are miserably weakened : the understanding is clouded, the will warped, and that concupiscence, which signifies a strong propen- sion to sensuality and wickedness, is become a fit matter for the subtle enemy of souls to work upon. Thus much, one would hope, might suffice to ihew how men arie said in Scripture to be tempted of God ; and how, of the devil, and their own treacherous naughty hearts. What those tempta- tions are, which deserve our joy and thanks j and and yet hast thou not known me, Philip? He that hath seen me, hath seen the Father ; and how sayest thou then. Show us the Fa- ther? Believest thou not that I am in the Father, and the Father in me ? The words that I speak tmto you, 1 speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me, tiiat 1 am in the Father, and the Father in me ; or else be- lieve me for the very works' sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also ; and greater works than these shall he do ; because I go unto my Fatlier. And what- soever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing m my name. I will do it. (60.) what those, which it is our duty with our utmost might to strive and pray against. Dean Stanhope. (60.) Our blessed Lord here informs us that to " ask in his name " is a condition necessary to quahfy all our prayers for success: it is a subject therefore, which may well employ our thoughts. Now a thing is said in Scripture to be done in the name of another four several ways. Either, 1. When it is done at the command of and by com- mission from another. Or, 2. When men act or do it for the service and honour of another. Or, 3. When they proceed in conformity to the rules and directions set by that other. Or, 4. When they interpose the authority and mediation, the sake and merits, of another. But the principal and most proper intent of this expression is the last : approaching the throne of grace, I mean, with an humble confidence in the merits and mediation of Christ, and resting our souls upon him alone for the mercy and good ac- ceptance of God. Thus did the apostles in the matter more immediately concerned in this pas- sage. In the miracles, wrought by them for con- firmation of the truth, they constantly invoked the name of Jesus Christ. When strength and limbs were restored to the lame, they are commanded in " the name of Jesus to stand up and walk ;" (Acts iii. 6 ;) when the sick recovered their health, they declare, that "Jesus Christ made them whole j" (Acts ix. 34;) when evil spirits were to be dispos- sessed, they are "commanded in the name of Jesus Christ to come out of" the patient. Acts xvi. 18. The usual method of performing such cures was by laying on of hands, and prayer. Acts xxviii. 8 ; Jam. V. 14, 15. The requests put up to God for the confirmation and increase of this power, en- treat that " He would stretch forth his hand to heal, aad that signs and wonders might be done by 332 SAINT BARNABAS THE APOSTLE. Saint JJarnaijas the Apostle. (6i.) The Collect. O LORD God Almio^hty, who didst en- due tliy holy apostle Barnabas svithsiiiguhir o-ifts of the Holy Ghost ; leave us not, we beseech thee, destitute of thy manifold gifts, nor yet of grace to use them alway to thy honour and glory, through Jesus Christ our Lord. Amen. For the Epistle. Acts xi. 22. TIDINGS of tliese things came unto the the name of his holy child Jesus." Acts \v. 30. And Avhen these petitions at any time had their effect to the amazement of all beholders, particular care was taken to prevent those effects being at- tributed to the apostles themselves ; by solemn and public declarations, that they were not owing to any " power or holiness " of their own, but must be ascribed entirely to " Jesus, whom God had glori- fied, and to faith in his name." Acts iii. 12, 13, 16; iv. 10. So constant a dependence upon Christ did the very manner of working those miracles ex- press, which he promises the power of, and pre- scribes the quahfication for, here. And so just were the doers of them to their great Master's hon- our, in disclaiming all right to any glory from thence, any part in tTie operation, except that only of suppliants for, and instruments in, the use of these supernatural and truly divine gifts. And herein they are our patterns. For we, like them, must bring the name of Christ along with us ; and, whether we desire to be "forgiven those things, whereof our consciences are afraid," or to receive supplies suitable to our weakness and our wants, must come to God, in a due sense, that both the one and the other sort are such things, '■as we are not worthy to ask but through the merits and mediation of his Son, Jesus Christ our Lord." Accordingly such forms as these have obtained in all ages and parts of the Church. And most deservedly, since this is a manner of Avorship peculiar to Christians. It is an essential and dis- tinguishing property of our religion : of absolute necessity to be observed. Let us, therefore, in a due sense of our obligation and interest, be fervent and frequent at the throne of grace ; and esteem it a most valuable privilege, that we may come thither boldly, when " asking in Christ's name." That is, as we have now seen, when we humbly and heartily acknowledge ourselves less than the least of all God's mercies: when we disclaim all desert, of our own, and approach as becomes mise- rable, but believing and penitent offenders : when (after the example of our established Church in her admirable Liturgy) we interpose the most prevail- ears of the church which was in Jerusalem : and they sent forth Barnabas, that he should go as far as Antioch : who, when he came, and had seen the grace of God, was glad ; and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith : and much people was added unto the Lord. Then departed Bar- nabas to Tarsus for to seek Saul : and when he had found him, he brought him unto An- tioch. And it came to pass, that a whole year they assembled themselves with the. ing name of Jesus the beloved in all our devotions: and when with the lowest opinion of our own vile- ness, which makes us unworthy to beg "any thing," we do join so high and honourable a trust in his merit?, that we make no doubt of obtaining, for his sake, "every thing" that is expedient for us. For the more meanly v/e conceive of our- selves (and it is but too evident we cannot exceed on that hand) the nobler and juster is our faith in bur Saviour's inestimable sacrifice, and all power- ful mediation for us. To whom with the Father and the Holy Spirit, be ascribed, as is most due, all honour and glory, thanksgiving and praise, now and forever. Amen. Dean Stanhope. (61.) St. Barnabas was of Jewish extraction, though born in the island of Cyprus, being descend- ed from parents of the house of Levi, who had settled in that country. Acts iv. 36. He was sent J to Jerusalem to perfect his studies in the Jewish law, under the tuition of Gamaliel. Some of the most ancient writers do aflSrm, that he was one of the seventy disciples sent out to preach by our Saviour, Luke x. 1 He readily complied with that injunction of the apostles, for throwing all their wealth into a common bank, for the better propa- gation of the Gospel, by selling his land, and lay- ing the money at the apostles' feet, (Acts iv. 37 ;) which some authors say was not a httle field, but a very large estate in Cyprus. His first public employ in the ministry was to setttle a Christian Church in Antioch, several Jews in that city being well disposed to the faith in Christ by the conver- sation and preaching of some Christians, w'ho were scattered abroad upon the persecution which arose about Stephen, and had fled to that city. Here his labours had great success ; and, the converts multiplying upon him very fast, he goes to Tarsus to bring Paul thither, to be his fellow-labourer iu that great work of the conversion of so populous a city. Here God blessed their joint labours with wonderful success, the number of the faithful grow- ing so considerable, as to be distinguished first by the name of Christians in that city,' Acts xi. 22, &c. After some time of their continuance here. SAINT BARNABAS THE APOSTLE. 333 church, and taiio^ht much people : and the disciples were called Christians first in An- tioch. And in these days came prophets from Jerusalem unto Antioch. And there stood up one of tliem, named Agabus, and signified by the Spirit that there should be great dearth throughout all the world : which came to pass in the days ofCIaudins Ceesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea. Which by the particular direction of the Holy Ghost, Niger, Lucius, and Manaen, v/ere appointed to take care of tlie Churches in Antioch, and Paul and Barnabas were separated to preach the Gospel to the Gentiles at a more remote distance, (Acts xiii. 1, 2 ;) which they accordingly did. planting many Churches in Asia Minor, for the space of three years travelling and preaching together. At last there happened a contention between them which occasioned them to part asunder, and preach separately, which God ordered for the good of the Church, the Gospel being further propagated by their single preaching, than it would have been by the conjunct labours of two such eminent apos- tles. After this he is said to have settled the Gos- pel in his native country at Cyprus ; and sailing from thence into Italy, to have planted Christianity in Milan, not being suffered to come to Rome, by reason of the edict of Claudius, which had pro- hibited all Jews to come into that city. He is sup- posed to be the author of an Epistle which is full of pious instructions, though very full of allegories, according to the way of writing used by the Jews. It was allowed for a genuine piece of St. Barnabas by some of the best critics among the ancient fa- thers, and Avho lived nighest to the apostolical times ; by St. Clement of Alexandria, by Origen, and by TertuUian. Dr. Nicholls. The Collect for this day makes mention of the " singular gifts of the Holy Ghost, with which this apostle was endowed ;" withal teaching us to pray for a competent measure of the "like gifts," and "likewise for grace to use them always to God's honour and glory." The Epistle gives us some account of St. Barnabas's first employment in the service of the Church ; and since he was noted for an example of great love and charity to mankind, being therefore called Barnabas, which signifies " a son of consolation," from the great comfort and re- lief which he was wont to afford to distressed persons; therefore the Church selected for the Gospel a portion of Scripture, wherein love to one another, in all the acts and good offices of it, is recommended to us by the precept and example of our blessed Saviour himself. Dr. Hole. (62.) A circumstance worthy of remark in this also they did, and sent it to the elders by the hands of Barnabas and Saul. (62.) The Gospel. St. John xv. 12. THIS is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants ; for the servant knoweth not what his lord doeth : narrative is the imposing upon the believers that name, which hath ever since been made their dis- tinction, and justly esteemed their glory, all the world over. The enemies of the Gospel did in scorn call them Nazarenes, the "men of the sect," and the like. Among themselves they were styled "disciples, believers, brethren;" and had such other titles, as imported faith and charity. But now the success of Paul and Barnabas had given them so much confidence, that, at Antioch first, they ad- ventured publicly and solemnly to take the name of " Christians :" or persons belonging to, and be- lieving in, Jesus of Nazareth ; as the Christ of God, the Lord and promised Saviour of the world. But it is of much less concern, that my reader should understand the manner of this name being first given, than that he should be duly sensible of the weighty obligations which follow upon its be- ing constantly borne by us. Now these cannot possibly be less, than a firm belief of the doctrines, a conscientious obedience to the precepts, and .as exact a conformity as we are capable, to the exam- ple of that Christ, after whom we are called. When these are not observed, the name, which is meant for our crown and joy, becomes our condemnation and reproach. To preserve an incessant remem- brance of these engagements, each person, at the time of being incorporated into Christ's body, re- ceives that, which is termed his Christian name. A name, deservedly placed before the other, by reason it inclines us to advantages more valuable, than any possible to descend from our ancestors. A name, more strictly ours, than that of our re- spective families ; because taken by us, not derived down to us. A name, which we are infinitely more concerned to do credit to, than that other ; because it is a mark and badge of that covenant with God, upon the sincere discharge whereof all our hopes and happiness depend. And therefore, lastly, a name very properly inquired of at the beginning of our Church Catechism ; because it is the signature of our profession, and an indelible monument of having contracted for those duties, in which the child is there about to be instructed. In a word, if it be deservedly accounted baseness and degenera- cy, to stain our blood, and reflect shame back upon 334 SAINT JOHN BAPTIST'S DAY. but I have called you friends^ for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain : that whatsoever ye shall ask of the Father in my name, he may give it you. (63.) ^ Ssi'ut John iJaaJtisrs Bag. (64.) The Collect. ALMIGHTY God, by whose providence those forefathers, who were men of like frailties and passions with ourselves ; think, how heinous a provocation it must needs be, when those who " name the name of Christ do not depart from ini- quity," (2 Tim. ii. 19 ;) when such minister occa- sion to libertines and infidels, to blaspheme the Son of God and his Gospel, through their impure and vicious, that is, indeed, their infamous, absurd, and contradictory conversation. Dean Stanhope. (63.) We are here told that we must "love one another as Christ hath loved us." Which may lead us to consider the proofs of our love, or the in- stances wherein it ought to be expressed. For they, who "love one another as" he "loved us," must, according to their power, and as occasions offer, be ready to give the same evidence of their affection, which he was pleased to do of his. And what that was, the history of his life and death takes very particular care to acquaint us. To enter into the detail of these proofs were end- less ; since every action, every word of his was a fresh one. Or rather, all he did, and taught, and suffered, in the whole course of his appearing in cur nature, was but one continued act of love; di- versified in its circumstances, as the wisdom of the agent, and the occasions of the persons, for whose immediate benefit it was intended, made such va- riety requisite. In this he was so constant, so per- fect, so lively and heroic a pattern, that we need only contemplate his behaviour, and frame our own by that model, to practise this virtue in its utmost excellence. For, though such sinful sordid souls as ours can never aspire to all the perfections of this Son of God, who is love itself; though the ef- fect of the kind inclinations, we may have, can never be so great and so diffusive as his, by whose kindness unspeakable benefits devolve upon all mankind, yet we shall do well to copy after this great original so far as we can. I conclude with desiring my reader to observe, how prudent a choice our Church makes in pro- pounding to our consideration this lecture of charity, thy servant John Baptist was wonderfully born, and sent to prepare the way of thy Son our Saviour, by preaching repentance ; make us so to follow his doctrine and holy life, that we may truly repent according to his preaching ; and after his example con- stantly speak the truth, boldly rebuke vice, and patiently suffer for the truth's sake, through Jesus Christ our Lord. Amen. For the Epistle. Isa. xl. 1. COMFORT ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her war- on a day, which gives us the advantage of receiv- ing, together with the precept, an example enforc ing the practice of it. For such, in a most eminent manner, v/as the saint of this festival. He cheer- fully devoted first his fortunes, then his laboiirs, and last of all his life, to the service of God and his fellow-Christians^ (Acts iv. 36, o7.) This was in- deed to love his brethren, as Christ had loved him. This we have reason to esteem one of those " sin- gular gifts of the Holy Ghost, with which" this holy apostle " was endued ;" and which we beg not to be destitute of, nor yet of grace to use them always to God's honour and glory, through Jesus Christ our Lord. Amen. Dean Stanhope. ^ (64.) We celebrate the birth of St. John Baptist, and of our Saviour, for these reasons : the births of both were full of joy and mystery. Our Saviour's we have already observed : now for St. John's, it is plain, there was more than ordinary joy at his birth, (Luke i. 14 ;) and full of mystery and won- der it was. As a virgin conceived our Lord, so a barren woman brought forth St. John. (Luke i. 36.) Again, his birth was prophetical of our Lord, whom he saluted out of his mother's womb. Lastly, his birth was made memorable by the prediction of the angel Gabriel. (Luke i. 19.) There was formerly another holy-day for the be- heading of St. John Baptist ; but our Church keeps only this holy-day in memory of him ; wherein, though she principally ccmmemorates his mysteri- ous nativity, as you may see in the Gospel; yet she does not omit his life and death : his life and oflBce in the morning lessons are recorded ; his death is related in the second evening lesson, and the collect prays for grace to imitate his example, patiently suffering for the truth. Bp. Sparrow. , It is well worth observing, that, whereas other festivals are celebrated on the supposed day of the saint's death then commemorated, this is calculated for the nativity of St. John : the only nativity, ex- cept that of our blessed Saviour, for which the Church assembles with thanksgiving. The rest did by their deaths bear testimony to Christ already SAINT JOHN BAPTIST'S DAY. 335 fare is accomplished, that her iniquity is pardoned : for she hath received of the Lord's hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low : and the crooked shall be made straight, and the rough places plain. And the glory of the Lord shall be revealed, and all flesh shall see it together ; for the mouth of the Lord hath spoken it. The voice said. Cry. And he said. What shall I cry ? All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the s{)iritofthe Lord bloweth upon it : surely the people is come : he died a martyr too, though not properly a martyr for the faith of Jesus. But the cireumstan- ces and design of his birth were so full of signifi- cance and wonder, that this in a particular manner claims our praise to God. Because his nativity was a warning and pledge of our Saviour's ; and rendered him, as St. Chrysostom expresses him- self, a preacher, a worker of miracles, from the very womb. Hence, says St. Augustin, it is, that the Church this day goes out of her usual method, and pays a particular respect to the first setting out of this wonderful forerunner. All, that concerns this part of St. John's story, is so fully related in St. Luke's first chapter, that no more need be said of it. The Evangelist acquaints us, that the fame and expectation of this child had spread itself through all the country. This, we are told, provoked the jealousy of Herod to endea- vour his destruction also, at the time of slaying the children in and about Belhleherh. Zacharias is reported to have been killed in the temple, for re- fusing to deliver up his son ; and Elizabeth, to have fled with him into the wilderness, and so early to have entered him upon that solitary life, which he persevered in, till the exercise of his ministry called him forth, and manifested this more than a prophet to Israel. St. Matthew describes to us his habit and diet ; " a garment of camel's hair, a leathern girdle, locusts and wild honey ;" (Matt. iii. 4;) all resembling the rigour of that Elias, in whose spirit and power he came. And, that the correspondence might hold as well in the miraculous provision, as in the plainness of his food, there was a tradition, that his mother Elizabeth died about forty years after their arrival in the desert ; and that God com- manded an angel to feed this important infant, till he was able to look o)it for his own sustenance. His ministry will be considered in its place. His imprisonment is by Josephus imputed to Herod's grass. The grass withereth, the flower fad- eth: but the word of our God shall stand for ever. O Zion, that bringest good tid- ings, get thee up into the high mountains : O Jerusalem, that bringest good tidings, lift up thy voice with strength ; lift it up, be not afraid ; say unto the cities of Judah, Be- hold your God. Behold, the Lord God will come with strong hand, and his arm shall rule for him : behold his reward is with him, and his work before him. He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. 65. The Gospel. St. Luke i. 57. ELISABETH'S full time came that she jealousy, lest a person of such influence upon the people should dispose them to any insurrection. Macherus was the place of his confinement : a town and castle of great strength, a little beyond Jordan, and near the Dead Sea. Here he was beheaded, and buried (say some) between Eiisha and Oba- diah the prophets. The Gospel tells us the provo- cation : that it was rebuking Herod for taking his brother's wife; and that Herod, who had a rever- ence for John, was trepanned irito this execution by the subtlety and malice of Herodias, who took the advantage of a rash promise made to her daugh- ter, and instructed her to ask the Baptist's head ia a oharger. Josephus relates at large the wicked- ness, both of that marriage, and of this murder: the severe revenge taken by Aretas, king of Ara- bia Petrffia, brother to Herod's repudiated wife : the miseries, which the restless ambition of Herodias brought afterwards upon both Herod and herself, no less than deprivation of his government and perpetual exile. And the daughter is also said, by a fall through ice which broke under her, to have had her head severed from her body : so resem- bling that death, which at her request the Baptist had suffered before. Dean Stanhope. (65.) The portion of Scripture for the Epistle, and that of the Gospel, now before us, will be most properly treated of together ; because both agree in the same design of explaining to us the office and business of that holy person, whose wonderful birth the Christian Church this day commemorates. It was, say Isaiah and Zacharias unanimously, that he migbt " go before the face of the Lord, to pre- pare his way." This he did by his preaching; by his baptism; and by some significant circumstances relating to his person and manner of life. 1. One cannot reflect at all upon the particulars recorded of his preaching, and not see the fitness 336 SAINT JOHN BAPTIST'S DAY. should be delivered ; and she brought forth a son. And her neiorhbonrs and her cousins heard how tlie Lord had showed great mer- cy upon her ; and they rejoiced with her. And it came to pass, that on the eighth day they came to circumcise the child ; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so ; but he shall be called John. And they said unto her, There is none of thy kindred that is called by tiiis name. And they made signs to his flither, how he would have him cailed. And he asked for a writ- ing table, and wrote, saying. His name is John. And tliey marvelled aU. And his mouth was opened immediately, and his tongne loosed, and he spake and praised God. And fear came on all that dwelt round about of that preparation made by them, for him Avho came to relorm the world, to establish righteous- ness, to complete and to reveal the whole mystery of our redemption. Had these principles been en- tertained with the same zeal they were taught, how smooth and easy had his way been made : but they, who lay grovelling in the mire of sin, affect- ed still to retain the situationof valleys, and refused to be ''exalted." The " mountains" and "hills" of Pharisaical superstition and self-sufficiency would not endure to be " made low." The " crooked" dispositions of covetousness, ambition, sensual pleasures and worldly lusts, were not " straighten- ed;" nor the "roughness" of angry, revengeful, haushty, and uncharitable passions " made plain," by this doctrine of repentance. And, from that in- efficacy of a preparation, so competent in itself, the history of our Saviour's and his apostle's ministry assures us, it was, that so great a part even of their labours was in vain. Meanwhile, what hath been said abundantly proves, how well this part of John's office was discharged, and how eminently he, above any other prophet whatsoever, deserved the title of our blessed Lord's forerunner, upon the account of his preaching. 2. John was most eminently our Lord's forerun- ner, not only as a preacher, but as a baptist too ; in that his baptism was a solemn rite of renouncing sin ; in that it was a profession of obedience for the fu- ture ; in that it opened the way for a more perfect institution of the like nature ; in that it exhibited Christ, as the object of faith, the master and guide whom men ought to follow : for being thus bap- tized, they were thereby led and consigned over to him ; and qualified for the Christian baptism, which exceeds that other in dignity and eflScacy : for here the Spirit accompanieth the water. This confers by Its own virtue, actually and immediately, the privileges imparted by that, accideatally and remote- them : and all these sayings were noised abroad throughout all the hill country of Judea, And all they that heard them, laid them up in their hearts, saying, What manner of child shall this be? And the hand of the Lord was with him. And his father Zacharias was filled v/ith the Holy Ghost, and prophesied, saying. Blessed be the Lord God of Israel ; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us, in the house of his servant David ; as he spake by the mouth of his holy prophets, which have been since the world began : that we should be saved from onr enemies, and from the hand of all that hate us : to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he s ware to our ly. This confirms and completes that pardon of sins, and those assistances of grace, which belong- ed to no antecedent washings, farther than as they were figures of, and approaches toward, the Chris- tian ; which is therefore by way of distinction and eminence styled, "the washing of regeneration and renewing of the Holy Ghost." (Tit. iii. 5.) 3. Let us now, in the last place, observe the Baptist preparing the way for Christ, in some re- markable circumstances relating to his person and behaviour. The first of these is his being foretold by the an- cient prophet ; both as to the character he should sustain, and as to the successful discharge of it. This we find done particularly, by Isaiah, in his fortieth, and by Malachi, in his third and fourth chapters : passages all applied to John, by the evan- gelists, and by our blessed Saviour himself (Matt, iii, 3 ; Mark i. 2, 3 ; Luke iii. 4, 5, 6 ; Matt. xi. 10. 14; xvii. 11, 12, 13.) An honour so uncommon, that some have understood him to be entitled " more than a prophet," not only upon the account of his immediately forerunning our Lord ; but because his doing so, and the spirit and manner in which it was done, were thought a subject worthy ot former and long distant prophecies. Add to this the predictioh of his conception, birth, name, man- ner of living, and ministry, by an angel sent from heaven for that purpose : the same angel which so quickly after brought the like, but more joyful mes- sage, concerning our Lord himself (Luke i. 13, 14, 15, 16, 17. 19. 26.) The particulars of both indeed as nearly resemble each other, as it is pos- sible for the accounts of persons so distant to do So circumstantial in this respect was the prepara- tion made for the Son of the great God's approach by the predictions of him, than whom " there had not been a greater among them that are born of women." SAINT PETER'S DAY. 337 father Abraham, that he would grant unto us that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life. And thou, child, shalt be called the prophet of the High- est : ibr thou shalt go before the face of the Lord, to prepare his ways ; to give know- ledge of salvation unto his people by the re- mission of their sins, through the tender mercy of our God ; whereby the day-spring from on high hath visited us, to give light to them that sit in darkness, and in the sha- dow of death, to guide our feet into the way A second particular ia his birth. His stock was of that set of men, whom God had chosen of his own, and sanctified for the nearest approaches to himself in the priestly office. Luke i. 5, 6. Both his parents were of an age that rendered issue un- expected ; and his mother besides under a natural incapacity from her youth. So that this child was altogether miraculous ; and, as such, a proper fore- runner for him, who was born of a pure virgin, without the knowledge of man : because the sight and certain assurance of the former astonishing event would, when rightly considered, dispose to the belief of the latter. That this was one intent and use of it, we have the authority of an angel to instruct us ; who, to establish the Virgin's faith, in a message unaccountable to reason, and imprac- ticable to nature, urges this argument : " And be- hold thy cousin Elizabeth, she hath also conceived a son in her old age ; and this is the sixth month with her who was called barren. For with God nothing shall be impossible." Luke i. 36, 37. Thus, after a long dark night of ignorance and vice, God was pleased gradually to restore light to a wretched world. The law and the prophets, like the glimmerings of the twilight, dawned first. The Baptist, like the morning star, gave notice of its approach : and, in proportion as this disappeared, clear day came on, and the Sun of righteousness arose. God give all them, who live under his shine, the grace to "walk as children of light," and in that " way of peace," for " guiding their feet in which" he "visited us from on high." Eph. v. 8; Luke i. 78, 79, To whom, with the Father, and the Holy Spirit, three persons and one God, be all honour and glory for evermore. Amen. Dean Stanhope. (66.) This eminent Apostle was born at Beth- saida, a town of Galilee, (John i. 44,) being by pro- fession a fisherman. Matt. iv. 18. He was brother to St. Andrew, and his elder brother most proba- bly ; because, in the catalogue of the Apostles, he is mentioned before him. Matt. x. 2. The Papists indeed are very loth to allow this because they 43 of peace. And the child grew, and waxed strong in spirit ; and was in the deserts till the day of his showing unto Israel. Satnt }^tuv'B IBag. (66.) The Collect. O ALMIGHTY God, who, by thy Son Jesus Christ, didst give to thy apostle Saint Peter many excellent gifts, and commandedst him earnestly to feed thy flock ; make, we beseech thee, all bishops and pastors diligent- ly to preach thy holy word, and the people would have him to be entitled to this precedence by his pretended supremacy ; and -therefore they rely most upon the authority of Epiphanius, who says he was younger than St. Andrew. But the Protes- tants bring the better authorities of St. Jerome and St. Chrysostom, and many others, who assert, that he was the elder brother. He had, in his charac- ter, some eminent qualifications, which gave him a distinction above the generality of the apostles, though not what the Papists pretend, a supremacy over them. He was the first of the Apostles who publicly professed his belief of the divinity of our blessed Lord, (Matt. xvi. 16 ;) which frank declara- tion of his made our Saviour promise him, that his preaching and confession should be a principal foundation of the Church which he designed to build. He, together with James and John, had a par- ticular intimacy with our blessed Lord, as appears by his being with them so frequently in private. Matt. xvii. 1 ; Mark ix. 2 ; Matt. xxvi. 37. He had a mighty zeal for his Master, which prompted him to draw his sword in his defence, and cut off Mal- chns's ear, (John xviii. 26 ;) but withal it must be said, that these good qualities were eclipsed by the cowardice which he shewed in denying his Master. (Matt. xxvi. 70,) and by his dissimulation which he used in complying with the Jews in the obser- vation of their ceremonies. Gal. ii. 11 — 14. After our Saviour's ascension, he did singular service in the propagation of the Gospel ; he, by one sermon, converted three thousand souls. Acts ii. 41. He was sent by the apostolical college, to- gether with John, to confirm the new converts that Philip had gained to the faith in Samaria, which office they discharged with great faithfulness, (Acts viii. 17;) though, by the way, this mission is not very consistent with the supremacy of this apostle which, in latter ages, has been pretended ; for such a papal authority as some persons would vest St. Peter with, could hardly have brooked to have been sent upon an errand, and that too with a colleague intrusted with equal powers with himself. He was imprisoned by Herod about the year of Christ 44. 338 SAINT PETER'S DAY. obediently to follow the same, that they may receive the crown of everiastintr life, tlirough Jesus Christ our Lord. Amen. For the Epistle. Acts xii. 1. ABOUT that time Herod the king stretch- ed forth his hands to vex certain of the church. Aiid he killed James the brother of John with the sword. And, because he saw it pleased the Jews, he proceeded fur- ther to take Peter also. (Then were the days of unleavened bread.) And when he had apprehended him, he put him in prison, and dehvered liim to four quaternions of soldiers, to keep him ; mtendmg after Eas- ter to hnng him forth to the people. Peter therefore was kept in prison ; bat prayer was made without ceasing of the church unto God for him. And when Herod would have brought him forth, the same night Pe- ter was sleeping between two soldiers, bound with two chains ; and the keepers before the door kept the prison. And behold, the angel of the Lord came upon him, and a light and v.-as in a miraculous manner delivered from thence by the ministry of an angeU Acts xii. 7. After this, when the apostles divided themselves to preach the Gospel, (if we may credit the latter Greek writers,) he constituted a Christian Church at Ca;sarea Palestinse, called otherwise Turris Stratonis; from thence he came to Sidon, and placed another bishop there : he next converted many of the inhabitants of Berytus, another town of Phoenicia, and settled a bishop likewise in that country : he then extended the Gospel to Biblos, another city of Piioenicia ; after that to TripoUs ; next to Antandros, a town of Phrygia : proceeding to the island of Aradus, to Balanaia and Panta, he carried on his preaching to Laodica^a, where con- verting many, and curing the sick, he settled a bishopric. But besides St. Peter's preaching in these neighbouring towns of Judea, St. Jerome says, he converted many to the faith in Pontus, Galatia, Cappadocia, Bithynia, and at last settled a bishopric, where he himself some time presided in Antioch. Some time after this he came to Rome, as Eusebius, Irenseus. St. Cyprian, Lactantius, and other authors relate : but tnat he came hither in the second year of Claudius, in the year of our Lord 45, as Eusebius, in his Chronicoo, sets it, can hardly be evinced. When he and St. Paul had for a considerable time preacned here, their ministry in the Gospel was much hindered by the magical arts of Simon the magician. This was the cause, as some laterwriters affirm, of St. Peter's being thrown into prison at Rome, and likewise of his martyr- dom, Nero taking to himself the affiront which was done to the magicians, which sort of people he was I shined in the prison : and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. And the angel said unto him, Gird thyself, and bind on thy sandals : and so he did. And lie saith unto him, Cast thy garment about thee, and follow me. And he went out and followed him ; and wist not that it was true which was done by the angel ; but thought he saw a vision. V\'hen they were past the first and the second ward, they came unto the iron gate that leadeth unto the city, which opened to them of its own accord : and they went out, and passed on through one street, and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety that the Lord hath sent his an^el, and hath delivered me out of the hand of Herod, and from all the expecta- tion of the people of the Jews. (67.) The Gospel. St. 3Iatt. xiv. 13. "WHEN Jesus came into the coast of Cac- particularly fond of. St. Peter being first scourged, was led out to be crucitied upon the hill called Ja- niculus, desiring to be fastened to the cross with his head downwards, alleging, that he thought himself unworthy to die exactly after the same man- ner with his Lord. That Peter was a married man, is mentioned in Scripture, his wife's mother being spoken of there, (Matt. viii. 14;) and that his wife suffered martyr- dom, the ancient writers do affirm; for Clemens of Alexandria writes thus of her : '" It is reported, that St. Peter, when he saw his wife drawn to execu- tion, rejoiced at her being called to so great an honour, and that she was now going to her own home : that he exhorted her and comforted her, calling her bv her proper name, and bidding her re- member her Saviour ; and telling her, that now she was going to be married in heaven." Ih: Nicholls. The Epistle for this day gives us some account of the sufferings of St. Peter, and particularly of his imprisonment by Herod, together with his dehver- ance from it. The Gospel acquaints us with his doctrine ; and particularly with the famous confes- sion of his faith in Christ, together with the sta- bility of the Christian Church founded upon it. Dr. Hole. (67.) From the narrative in this portion of Scrip- ture arise the following observations, upon which our thoughts may be usefully employed. 1. We have in this, as in a former Herod, a tra- gical instance of the abuse of power ; and of the merciless cruelty, into which rulers and great men are betrayed ; when once they let go the reins of SAINT PETER'S DAY. 339 sarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man, am ? And they said, Some say that thou art John the Baptist ; some, Elias ; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the Hving God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona : for justice, and become unsteady in the measures of government, for the sake of envy, ambition, jeal- ousy, partiality, or any other corrupt passion what- soever. 2. Of all those passions, this Scripture points us out one of the most dangerous, affectation of popu- larity and applause. With this the deadly poison is generally gilded by those, who would insinuate mischief, and persuade to wicked, because accep- table methods. It was because the death of James " pleased the people," that Herod " proceeded far- ther to take Peter also." ver. 3. Nor is this any great matter of wonder : for the humours of the people are so extravagant, and their expectations so unreasonable, that whosoever takes his directions from thence is the greatest of slaves. A prince may see this, and repent too late, and wish to re- trieve his liberty ; but, except resolution, assisted by the grace of God and trust in his protection and assistance, break this chain, he will certainly min- ister occasion for that, which is my 3. Third observation : the danger and misery of going past retreat, losing all remorse, and falling from one wickedness to another. Herod first vexed some private Christians, then murdered one apos- tle ; and, after that, imprisoned another, with in- tent to give him no better quarter. But against these melancholy observations, the following ver- ses help us to set another most comfortable one. ver. 5 — 11. 4. The wisdom, I mean, and goodness of that ever-watchful Providence, by which the evil de- signs of such wicked men are disappointed, and his faithful servants wonderfully preserved from them. 5. The fifth verse instructs us, how instrumen- tal the intercessions of good people are towards pro- curing such deliverances. Mighty indeed is the eflScacy of prayer, when unanimous and public ; especially if the subject matter of it be somewhat eminently serviceable to the glory of God, and the benefit of religion. 6. But if those prayers be not presently success- ful, the case of St. Peter forbids us to despair. " Prayer was made without ceasing of the Church to God for him," (ver. 5. 6 ;) but the angel was not sent for his release, tUl the very night before his in- flesh and blood hath not revealed it unto thee, but my Father which is in iieaven. And I say also unto thee, that thou art Peter, and upon this rock I will build my church : and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven : and whatsoever thou shalt bind on earth, shall be bound in heaven ; and whatsoever thou shalt loose on earth, shall be loosed in heaven. (68.) L • — - ^ tended execution. Thus it is usual with God, for the clearer illustration of his mercy and power, for the exercise of his servants in faith and patience, and for other excellent ends, to forbear the interpo- sition of extraordinary means till human helps and hopes are given over. 7. As the season proper for miraculous opera- tions is, when ordinary methods prove vain; so, when such otherwise inextricable difficulty is over, that season is at an end; and we are left to the use of common means, and the protection of a com- mon Providence again. Thus our Lord commands Jairus to preserve the life of his daughter, by the usual refreshments of nature, which nothing less than an almighty Power had, or could have re- stored. Luke viii. 55. And thus the angel here, after knocking ofi" St. Peter's chains, unlocking the prison-doors, and causing the city-gate to open of its own accord, leaves him, when thus set at large, to provide for himself. Acts xii. 7, 8, 9, 10. A plain instance of our duty, to be diligent in the use of means, when put into our hands ; and not to ex- pect those things should be done without us, which, by the due use of prudence and industry, we are sufficiently qualified to do for ourselves. Dean Stanhope. (68.) It will be useful to point out a few infer- ences which may be drawn from a proprr explana- tion of our Saviour's promise that " the gates of hell shall not prevail against his Church." And, first, from hence we learn, what that Church is, to which the promise in my text be- longs. The term Church is of an ambiguous sig- nification. It must therefore be of great conse- quence to fix a right notion of it, that we may not suspect the truth of our blessed Master, nor bring the punctual performance of this engagement into question, by a wrong application of his words. Sometimes the Church signifies the elect ; the "invisible Church." Against this Church the gates of hell do not prevail indeed : but the promise does not seem to be peculiar to them only, because it supposes some marks, whereby we may discover who are, and who are not, the persons, to whom it is made good. Sometimes again, the Church signifies that com- 340 SAINT JAMES THE APOSTLE. Saiint Samcs the ^iJostlc. (69.) The Collect. GRANT, merciful God, that as thine pany of men who live in the outward profession of the truth, and own the name of Christ any- where in the world. Now their doctrine and wor- ship being open and observable, such as they may be taken notice of and distinguished by; this is, in that regard, called the " visible," and, in regard of its not being confined to any limited place, it is also called the " universal Church." Sometimes also the pEurticular branches of this great body are called " Churches ;" as St. Paul mentions "the care of all the Churches," the Church of Jerusalem, the Church of Rome, of Corinth, of Ephesus, and the like. In this last sense, it is manifest, the promise is not meant. For those Churches mentioned in Scripture, having some of them revolted from the doctrine and wor- ship of Christ, and being over-run with errors and heresies, destructive of the first and fundamental articles of our faith, it is evident that the gates of hell have actually prevailed against them. So that the universal and visible Church is plainly that so- ciety of persons concerned here. And so long as the Christian religion does not absolutely disap- pear; so long as there are, any where, men, who continue to hold all the necessary and essential points implied in that confession of St. Peter, that "Jesus is the Christ, the Son of the living God," so long the promise is made good still. The can- dle is not put out, though the candlestick may be removed from some " particular visible " Churches, and so translated out of one country or province into another. 2. Secondly, this promise does not infer, that the Church shall always continue in outward peace and splendour. We know, at the beginning, after our Lord's resurrection, almost the whole of it, the Church representative at least, was contained in that single upper room, where the disciples as- sembl^ed privately for fear of the Jews. (Acts i.) And, afterwards during the primitive persecutions, it was only to be found in desarts, and mountains, and caves of the earth : among such persons, who, to avoid the rage of their enemies, served God, not in temples and synagogues, but in such manner and places as the wisdom of the serpent, joined with the harmlessness of the dove, put them upon taking shelter in. Therefore the character of the Church is not its being countenanced by human laws, and protected by the secular arm ; it lies not in the multitude of its professors, nor in the freedom of its worship ; but in the truth of its doctrine, and the sincerity of its members. 3. Thirdly, it does not follow from hence, that holy apostle Saint James, leaving his father and all that he had, without delay was obe- dient unto the calling of thy Son Jesus Christ, and followed him; so we, forsaking all the Church of God cannot err. For as men may be saved, though they be not absolutely void of all sin ; so the Church may continue a true Church, though it be not totally exempted from all error. All men, as such, are subject to mistakes ; but all mistakes do not overthrow the being of a Church. Though therefore it should be granted, that no so- ciety of men ever served God in perfect purity ; yet, so long as their corruptions did not overturn the main points of faith, so long as they held fast '• the form of sound words," and kept to the founda- tion ; such errors and corruptions, in matters of less moment, are by no means inconsistent with his promise. For the " gates of hell" have not "pre- vailed," till error rides triumphant, and draws them off from the belief and confession, that " Jesus is the Christ, the Son of the living God." From hence I argue, 4. Fourthly, that holding communion with this or that particular see, or set of men, is no neces- sary quahfication of the true Church. For the truth of any Church lies in making St. Peter's con- fession, and holding communion Avith pastors duly qualified, according to Christ's ordinance, to ad- minister the word and sacraments to the people. And they, who continue to hold his doctrine, and this communion, though they may see good cause to separate from some practices, which they think by necessary consequence destructive of the faith, are yet truly members of Christ's Church, let them hold outward communion with any particular Chris- tian bishop, or regularly constituted Church what- soever. Lastly, this should be a warning to us, to pre- pare for difficulties and trials, and to resolve against falling from our own steadfastness. The kingdom of Christ and that of the devil are described as two societies ever at war with one another. And therefore every one, who hath listed himself under Christ's banner, should provide for engaging every hour, and fight manfully against sin. the world, and the devil. We should all pray most earnestly to God for the assistance of his grace ; we should seek and love the truth ; we should all pursue the things that make for peace, and wherewith one may edify another; we should hold fast to the Church, of which we are members, and not con- tent ourselves with beheving, but be sure to live up to what we are taught : always remembering, that, so long as we continue honest inquirers, zeal- ous professors, and holy livers, though God may suffer us in some points to be mistaken, yet his goodness will not suffer us to perish, nor to err SAINT JAMES THE APOSTLE. 341 worldly and carnal affections, may be ever- more ready to follow thy holy command- ments, through Jesus Christ our Lord. Amen. For the Epistle. Acts xi. 27, ajid part of chapter xii. IN those days came prophets from Jeru- salem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world : which came to pass in the days of Claudius CsBsar, Then the disciples, every man according to his ability, determined to send relief unto the fatally ; and that the only means to triumph and obtain the crown of righteousness, is to " live so- berly, justly, and godly in this present world, and to continue Christ's faithful soldiers and servants unto our lives' end." Dean Stanhope. (69.) St. James the Great, or the Elder, was one of the sons of Zebedee, and brother to St. John. His mother's name was Mary, otherwise called Salome, a kinswoman of the blessed Virgin. This was she that came to our Saviour with a petition in behalf of her two sons James and John, that one might sit on his right hand, and the other on his left, in the kingdom of heaven, (Matt. xx. 21.) That this importunity did not proceed so much from the fondness of the mother, as from the am- bition of her two sons, whilst they kept their un- corrected nature, not yet sufRciently cultivated by the Gospel doctrine, is plain ; because our Saviour directs himself to them, as well knowing it was they that had put her upon this unreasonable peti- tion ; " Ye know not what ye ask ; are ye able to drink of the cup that I drink of?" &c. Another instance of the ungoverned passions of these- two disciples, and which the evangelical goodness and wisdom taught by our Lord had not sufficiently re- strained, was their calling for fire from heaven to fall upon the Samaritans, because of their inhos- pitable treatment of our blessed Lord, as Elijah had done before on the like occasion. For which indiscreet and furious zeal our blessed Lord gently rebukes them, telling them, that they knew not what " manner of spirit " they were acted by : this i- V cruel imprecation did most certainly shew, they ' were not led by that gentle spirit which he had taught them ; for he came among them, not to teach them by a cruel and bigotted zeal to take away men's lives, but his chief message into the world was to save them. (Luke ix. 55.) The Spaniards have a notion, that, after our Saviour's ascension, he came to preach in their country, upon which account he is acknowledged the tute- lar saint of Spain ; but that is a story raised with- out any ground, no ancient author making mention brethren which dwelt in Judea, Which also they did, and sent it to the elders by the hands of Barnabas and Saul. Now about that time Herod the kins: stretched forth his hands to vex certain of the Church.. And he killed James the brother of John with the sword. And, because he saw it pleased the Jews, he proceeded further to take Peter also. (70.) The Gospel. St. Matt. xx. 20. THEN came to him the mother of Zebe- dee's children, with her sons, worshipping him, and desiring a certain thing of him. thereof, and it does not appear that this apostle ever stirred out of Judea during his life, he under- going martyrdom there very early : for he was killed by Herod, in the second year of Claudius, about eight years after Christ's ascension. He was the first of the apostles that suflfered martyr- dom, being brought to that trial by the wicked vain- glory of Herod Agrippa, who, being newly ad- vanced to his kingdom, was willing to do some popular act to please the generality of the Jewish people, who, being managed by the priests, had con- ceived a great hatred against the Christians ; which he taking notice of, thought he could not do them a more obliging favojdr, than to slay before their faces one of the chief" teachers of this new sect. This was the occasion of the martyrdom of this blessed saint. Eusebius relates this particular cir- cumstance at his martyrdom, out of Clement of Alexandria ; Clement, in his aforesaid book, asserts a very memorable story of St. James, which he tells of as a tradition handed down from his ances- tors ; namely, " That the person who had given in information against St. James, and had been witness against him at his trial, when he saw him so readily laying down his life for Christ, he like- wise confessed himself a Christian, and so they both together were led to execution. St. James, for some little time revolving in his mind the strangeness of this accident, accosts him with this evangelical salutation, " Peace be to you ;" and he kissed him, and so they both were beheaded to- gether. Dr. NichoUs. The Collect for the day reminds us of this holy apostle's leaving all that he had, that he might be- come a follower of Christ ; and teaches us to pray in suitable terms. The Epistle gives us a far- ther proof of his sincerity in submitting to die for his Christian profession. The Grospel records a very inconsiderate request preferred to our blessed Saviour; and his answer to it. Dr. Hole, Dean Stanhope. (70) Upon the subject of this Epistle see the comment on that for St. Peter's day. 342 SAINT JAMES THE APOSTLE. And he said unto her, What wilt thou ? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. But Je- sus answered and said. Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptiz- ed with the baptism that I am baptized with ? They say unto him, We are able. And he saith nnto them, Ye shall drink in- deed of my cup, and be baptized with the baptism that I am baptized with ; but to sit on my risht hand, and on my left, is not mine to give ; but it shall be given to them for (71.) We are here informed, that the mother of Zebedee's children, together with her two sons, James and John, entertaining a very mistaken no- tion of Christ's kingdom, besought our Lord, that when he should enter upon it, (which they seem to think would immediately follow his resurrection, foretold at the nineteenth verse,) these two apostles might have the privilege of being next in honour to this king himself. To this our blessed Lord re- plies, that, " they knew not what they asked*" ver. 22. Their apprehensions(that is) of the king- dom of the Messias, so often spoken of by the pro- checies of old, were gross, and low, and carnal. For, as his kingdom was not of this world, so nei- ther should the manners and advantages of it hold any such proportion or resemblance to those upon earth, as they fondly imagined. Himself was not to acquire and possess this crown, by wars and triumphs, and common conquests ; but by sufferings, and shame, exceeding great hardships, and univer- sal malice and contempt. And since his servants must follow his example, as well in the methods of obtaining honoiir, as in the nature of the honours appointed for their recompense ; he inquires w^he- ther they were content, and qualified to accept the advantage they ignorantly desired, upon such hard conditions. They with a hasty zeal, natural to men eager in their wishes, and liberal in promising what great things they would do, answer, that they were ready to do and suffer any thing, and had not the least distrust of their own performance. Whereupon our Lord tells these bold undertakers, they should be taken at their v/ord ; and, in pro- portion to their making it good, they should not fail to be considered for their pains and fidehty. "Jesus answered and said. Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with ? They say unto him. We are able. And he saith unto them, Ye shall indeed drink of my cup. and be baptized with the baptism that I am baptized with ; but to sit on my right hand, and on my left, is not mine to give : but " it whom it is prepared of my Father. And vv'hen the ten heard it, they were moved with indignation a2;ainst the two brethren. But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exer- cise dominion over them, and they that are great exercise authority among them. But it shall not be so among you : but whoso- ever will be great among you, let him be your minister ; and whosoever will be chief among you, let him be your servant : even as the Son of man came not to be minister- ed unto, but to minister, and to give his life a ransom for many. (71.) shall be given to them, "for whom it is prepared of my Father." ver. 22, 23. Little doubt can be made, but the true importance of which words is neither more nor less than this, that the sincerity and abilhy of these two apostles should be brought to the trial, by Providence ordering matters so, that they should be conformed to the example of their Master, and sufier bitter things for the honour and confirmation, and great advantage of the Christian religion, as Jesus had done before them. This prediction, or promise, call it which you will, was literally and punctually fulfilled in St. James, to the honour of whose memory this festival is designed ; the Epistle for tlie day informing us, that, when the malice of Herod had instigated him to vex certain of the Church, the storm fell upon this eminent person particularly ; and when that tyrant killed him with the sword, then did he, in the highest sense of the words, "drink of his Lord's cup," and was " baptized with the same baptism" that "he had been baptized with." Acts xii. 1, 2. Respecting St. John, the other son of Zebedee concerned here. Scripture indeed is silent, as to the manner of his death. But, since the cup and baptism imply persecutions and affiictions, even short of death, the same honour cannot be de- nied to St. John, who, as St. Luke informs, was both "scourged" and "imprisoned" by the council at Jerusalem; (Acts v. 18.40;) and afterwards (as himself says) banished into the " Isle of Patmos, for the word of God, and for the testimony of Jesus Christ." Rev. i. 9. Besides that ecclesiastical his- tory mentions his being put into a cauldron of hot oil, by the barbarity of the proconsul at Ephesus, under Domitian. And certainly, that man may with great justice be esteemed a martyr, who had undergone such tortures, as nothing less than a miracle could have supported his life under, or de- livered him from. Thus much shall suflace for explaining the " cup " and the " baptism " meant here. But it is of no less importance, to be truly informed concerning another passage now before us, which is, how our SAINT BARTHOT.OMEW THE APUSTlE. 343 Saint Bartholojncijj tin ^^lostle. (72.) The Colled. ALMIGHTY and everlasting God, Saviour meant, that " sitting on his right hand and left hand was not his to give, but it should be given to them for whom it is prepared of the Father." The meaning whereof is by no means, what some adversaries to the divinity of our blessed Sa- viour would infer from it ; that to distribute rewards in the kingdom of glory is a prerogative peculiar to the Father alone, and such as no way belongs to the Son. For this Son is that very Lord, whom St. Paul calls the " righteous Judge," that " shall give a croAvn of righteousness to all that love his appearing." He is that King, " who shall separate the sheep from the goats, and reward every man according to his works*" 2 Tim. iv. 8 ; Matt. xxv. 31, &c. xvi. 27. But the design of this passage is to shew, that those rewards shall not be distributed, upon such considerations, and in such manner, as these petitioners vainly supposed. To which pur- pose we may take notice, that those words, "it shall be given to them," are in a different character in the Bible ; which is a mark of their not being in the original, but only a supplement made by the translators. So that the " sitting on the right hand and on the left," the honours and degrees of happiness, are not the Son's to give, in the sense these apostles fancied ; that is, he does not give them absolutely and arbitrarily ; he is not led by par- tiality and fondness, or respect of persons ; he is not carried by humour, or vanquished by the impor- tunity of friends and suitors, as earthly princes are ; but he is limited by the considerations of equity and strict justice, from which it can never be con- sistent with the perfections of his nature to depart. This then is the purport of the words, " To sit on my right hand and on my left is not mine to give, hut," or except, to them alone " for whom it is pre- pared of my Father." And, since we are so per- fectly assured, both from the nature of God, and from express revelation, that " every man shall at the last day receive according to the things done in his body ;" it follows, that these are " prepared " for those who do most to obtain them. That is, every Christian shall then be exalted to a higher degree of bliss and glory; in proportion as he hath drunk deeper of Christ's cup. As his humility, his obedience, his sufferings, his patience, and his meek disposition, have brought him to a nearer conformity with his Master : so shall he be consid- ered, and be placed nearer him in happiness. And thus this answer explains and confirms the parable in the beginning of the chapter. There the labourers in the vineyard, whose work one hour bad expressed an equal diligence to theirs i.^) who didst give to thine apostle Bartholomew grace truly to believe and to preach thy word ; grant, we beseech thee, unto thy Church, to love that word which he believ- who were hired sooner, were in their pay likewise made equal to them, who " had borne the burthen and heat of the day." The apostles, and primitive Christians, in like manner, they, who had the ad- vantage of conversing personally with Christ, or who actually laid down their lives for him, shall in no degree have the advantage of any other Chris- tians, whose zeal and pious disposition, obedience and sufferings, have set them upon the same foot of fidelity, and fervency, and undaunted love of him and his truth. Dean Stanhope. (72.) St. Bartholomew is reckoned in the cata- logue of the apostles, which is given by St. Mat- thew, X. 3 ; St. Mark, iii. 14 ; and St. Luke, vi. 14 ; Acts i. 13. But his name not being mention- ed by St. John, but several things being recorded by him of another disciple who is called Nathanael, of whom there is a perfect silence in the other Evangelists, it has made some persons think, that Nathanael and Bartholomew is the same person. This opinion, as far as I can find, was unknown to the ancient writers of the Church: the first author that is to be met with, who espoused this notion, is Rupertus, who wrote about the year 1130, and is followed therein by Tostatus, and by many learned men after them. They give several reasons, not altogether improbable, why the same person is to be understood by these two names ; because the evangelists, who writ the catalogues, join Philip and Bartholomew together, as John does Philip and Nathanael; because, the vocation of all the apostles being recorded, there is no calling of Bartholomew mentioned, unless that of Nathanael be it; because the other three evangelists make mention of Bartholomew, and not of Nathanael, and St. John makes mention of Nathanael, and not of Bartholomew ; which is hardly to be accounted for, unless they were the same person ; because St. John makes mention of Nathanael as one of the apostles, (John xxi, 2,) and his character is not agreeable to any of the apostles, unless it be Bar- tholomew; because Bartholomew is not a proper name, but is as much as the son of Tolmai, in the same manner as Peter, whose name was Simon, is called Barjona. There is not much to be said against the cogency of these reasons, but this opinion is but late in the Church, the ancient fa- thers being of another opinion. Nay, if Bartholo- mew be but a patronymical name, then this saint appears to be the son of Tolmai, or of a family which bore that name among the Jews ; for Jose- phus, in his Antiquities, mentions one Tholomseus. He is recorded by the ancients to have preached 344 SAINT BARTHOLOMEW THE APOSTLE. ed, and both to preach and receive the same, through Jesus Christ our Lord. Amen. For (he Epistle. Acts v. 12. (73.) BY the hands of the apostles were many- signs and wonders wrought among the peo- ple ; (and they were all with one accord in Solomon's porch. And of the rest durst no man join himself to them ; but the people magnified tliem. And believers were the more added to the Lord, multitudes both of men and women :) Insomuch that they brought forth the side into the streets, and laid them on beds and couches, that at least the shadow of Peter passing by might over- shadow some of them. There came also a the Gospel in the greater Armenia, and to have con- verted the Lycaonians to Christianity. Others say he preached to the xllhanians, a people upon the Caspian sea. Origen and Socrates write, that he preached likewise in India. But, that he preached the Gospel in the Indies, is a truth which is most evidently confirmed by the testimony of Pantaenus, the famous Christian philosopher, who was master of the Christian University at Alexandria about the year ISO ; but, resolving to take upon him the office of a missionary, went and preached the Gos- pel in India, and after some time, returning home safe to Alexandria, he made this report concerning his mission ; that he found in the hands of some of the Indians, St. Matthew's Gospel in Hebrew, which was brought among them by St. Bartholo- mew, and that the original book was kept among them to that day. Some more modern authors relate, that he was crucified, like St. Peter, with his head downwards; others, that he was flayed alive ; which last ac- count is most probable, crucifixion being a Roman punishment; and since it is not recorded, that he ever returned from among the barbarous Indians, excoriation was a death which was most likely to be inflicted by the rude cruelty of those savages. Dr. Nicholls. The Collect for this day takes notice of God's "giving grace to this apostle truly to believe and to preach his word ;" which he did, with great fidelity and success, in the countries of India and Ethiopia, together with the western and northern parts of Asia ; where he was a great instrument of rooting out idolatry, and planting the Gospel among them. And from thence we are taught to pray, that God would grant to his Church " grace, to love the word which he believed, and to receive the doctrine which he preached :" by his example firmly ad- hering to it, and persevering in it even unto the end. The Epistle for the day speaks of the many miracles and wonderful works done by the apos- multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits ; and they were healed every one. The Gospel. St. Luke xxii. 24. AND there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them ; and they that exercise authority upon them are called benefactors. But ye shall not be so : but he that is greatest among you, let him be as the younger ; and he that is chief, as he that doth serve. For whether is great- er, he that sitteth at meat, or he that serveth ? ties, of whom St. Bartholomew was one, for the confirmation of the truths, which they delivered. Dr. Hole. (73.) The Epistle for the day contains the divine testimony given to confirm the apostles' doctrine, by the many signs and wonders, which they did among the people ; and which carried with them such con- viction, as to convert the world to the belief of it. This aSbrds a seasonable occasion to remark, that, ujjon all extraordinary and new discoveries of God's will to mankind, recorded in Scripture, it appears tohave been his constant usage to strength- en their authority by miracles. The power of work- ing these was usually imparted to the persons whom he thought fit to employ as instruments, for publish- ing those discoveries to the world. In proof of this there is no need to labour ; the whole historical pan of the Old and New Testament bears clear and ample testimony to it. For, from the very first call of Abraham, out of a country overrun with, idolatry and blind superstition, down to the latest memorials of St. Paul and the other apostles, the narrative of two thousand years' transactions abounds with instances of this kind, so very nu- merous, that it were an undertaking almost as end- less as it is superfluous but barely to repeat them. 2. Second place. That there are few things, wherein mankind seem to be more agreed, than in the acknowledgment and acceptance of miracles, as an authentic and indisputable testimony, that the persons entrusted with such power were em- ployed by God. This sense of the thing appears from the confession and practice, not of such only, upon whom the acknowledgment of the true God, and the prejudices of education, might be pretend- ed to have influence, but of heathens and idolaters too. Thus Pharaoh's magicians confess the mira- cles of Moses and Aaron to be " the finger of God." (Exod. viii. 19.) Thus, in the controversy between Elijah and the priests of Baal, it was without any difficulty accepted, as a fair proposal, SAINT MATTHEW THE APOSTLE. 345 is not he that sitteth at meat ? but I am among you as he that serveth. Ye are they which have continued with me in my tempteitioiis. And I appoint unto you a kingdom, as my Father hath appointed unto me : th;it ye may eat and drink at my table m my kingdom, and sit on thrones, judging the twelve tribes of Israel. (74.) that he, who, answered by " fire from heaven," should be unanimously served and worshipped ; and accordingly, upon that prophet's sacrifice being consumed, the cause was immediately yielded. For " all the people, when they saw it, fell on their faces, and said, The Lord he is the God, The Lord he is tlie God." (1 Kings xviii. 24- 39.) Thus Elisha desires Naaman the Syrian might be sent to him, that his miraculous recovery from leprosy might make him know there " was a God in Israelj" (2 Kings V. 8.) And this effect it had, as appears by his solemn declaration, "that he would thence- forth offer neither burnt-offering nor sacrifice unto other gods, but unto the Lord/ (ver. 17.) Thus again Nehuchadnezzar, and after him Darius, was so effected with the wonderful deliverance of the three children, and Daniel, as presently to reverse their impious decrees, to put to death the advisers of their punishment, to advance these peculiar fa- vourites of heaven to the highest trusts, and to en- join the worship of the only true God, by a most solemn ordinance, to take place throughout their whole dominions. (Dan. iii. vi.) Can we, after all this, think it strange, that, in a country so much better informed, so much more accustomed to events of this kind, a learned ruler of the Jews should in these terms accost our blessed Lord, " Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be Avith him ?" (John iii.2.) I forbear sundry other passages to the same ef- fect, presuming that these suffice to make it plain, how received a testimony this of miracles was, and what success it hath used to meet with, in all ages and parts of the world. The obstinacy of some, that have stood out against it, proves it indeed to have been not a compulsive or invincible argument, for nothing can be so to reasonable agents. But the sufficiency of it hath been abundantly seen, as upon other occasions, so especially in the entertainment it prepared for the Gospel, with all whose minds were not before locked up by those two ordinary impregnable barriers, wilful ignorance and worldly interest. Dean Stanhope. (74.) From the case of these contending apos- tles some reflections may be drawn, such as suit the circumstances of men in general. 1. As, first, since the temptations mentioned in 44 The Collect. O ALMIGHTY God, who by thy blessed Son didst call Matthew from the receipt of custom, to be an apostle and evangelist ; grant us grace to forsake all covetous de- sires, and inordinate love of riches ; and the Gospel were poverty, shame, danger, and other kinds of adversity ; it may be of use to observe, how well the ends of religion are served by such providences. For they render the virtue of the persons more conspicuous; their patience, and con- stancy, and trust in God more approved ; and es- pecially they vindicate their sincerity from that in- sinuation of the devil against Job, and the too com- mon jealousy of wicked men, that God is served only for the sake of temporal interest. When ad- versity falls upon pious people, it shews them to themselves, and to others. It gives them the satis- faction of knowing their own steadfastness ; and convinces the unbelieving world, that there is really such a thing, as cleaving to God out of a principle of duty and conscience ; that some can abstract from all those advantages and encouragements, for which Christians are often suspected to have a greater regard to the gain, than to the godliness, of their obedience. 2. But secondly, we ought to observe likewise, what proof is given of our integrity in such cases, and upon what terms any benefit is to be expected from them. Which is, only upon condition of our continuing with Christ in these temptations. Per- severance and faithfulness unto the end, not faint- ing under tribulation, not growing weary of Avell- doing ; these are the terms, these are the evidences of our virtues, to which a crown of life and righte- ousness is promised. 3. Thirdly, if we consider the persons to whom, and the time when, these words were spoken, there is yet this farther comfort to be gathered out of them, that God hath great compassion upon our weakness ; and does not reckon a good man's per- severance lost and broken by any interruption, which human frailty and a surprising occasion may make in it. For did not our Lord deliver himself in these words a little before his passion 1 Did not every one of these apostles forsake him ? Did not one of them deny him in a few hours after 1 Did he not know, nay, had he not already foretold, this scattering and offence because of him ? Yet you see, all this notwithstanding, he allows these very persons the character of friends, " that continued with him in his temptation ;" and promises a re- ward for their courage and constancy in so doing. From whence now we have leave to argue, that God does not shew himself " extreme to mark what 346 SAINT MATTHEW THE APOSTLE. to follow the same thy Son Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Atncn. (75.) The Epistle. 2 Cor. iv. ] . THEREFORE, seeing we have this is done amiss," but sets a just distinction between failings and faults. That some calamities, when sudden and violent, may put us beside our duty, and prevail too far upon our passions, without the utter ruin of our souls, or forfeiting the praise due to our former piety. And provided we be dihgent in calling back reason and religion to our assist- ance ; if we return, as soon as possible, to a right mind, and do well, and lament our oflfence, all may be very well. For to those, who do not transgress wilfully, nor indulge their passions till they grew into voluntary and presumptuous sins, the slips of mere infirmity shall never be imputed to their pre- judice. 4. Lastly, the subject before us teaches us to despise the world, and to long for a better. .^ This, you see, is uot the place of rewards ; it hath no- thing in it capable of being a reward ; nothing worth the sufferings and obedience of a good Christian ; nothing that can satisfy the desires of a truly great soul. If therefore we would indulge a lawful and commendable ambition, let us seek that honour, Avhich cometh from God only ; and'endeav- our to be persons whom the King of heaven jnay delight to prefer. If we thirst after plenty and pleasure, none of the trifles here below can satiate our appetite. It must be sincere and lasting plea- sure ; it must be true and stable honour ; and such as is only to be had in that kingdom, which Christ appoints to all them who continue faithful in temp- tations. Which God grant us all grace to do here, that we may have glory for it hereafter. Amen. Dean Stanhope. (75.) St. Matthew was the last called of the apostles. He had another name which he was likewise called by. and that was Levi; for St. Mark and St. Luke mention him under that name, when they relate his calling. He was a publican by profession, whereby he lived in very handsome circumstances, as appears by his making a con- siderable entertainment at his house for our Sa- viour, to which he invited a great many more of his own profession. Some have thought he was one of the Publicani, of whiih there was a sort of order or brotherhood in Rome, who were the farm- ers of the public revenues, whom Cicero calls " the flower of the Roman knights, the ornament of the city, and the support of the commonwealth." These were places of vast profit, which gentlemen of the fairest fortunes in the Roman state procured ministry, as we have received mercy, we faint not ; but have renounced the hidden things of dishonesty, not walking in crafti- ness, nor handling the word of God deceit- fully, but by manifestation of the truth, com- mending ourselves to every man's con- science in the sijrht of God. I3ut if our cros- to themselves, many of ihem so great, that they Avould not have exchanged them for Herod's te- trarchate, much less would have gone to have picked up the tolls of a few fishermen in the sea of Tiberias. But the word publican is extended like- wise to signify the deputies and servants of the master Publicanus, who was the provincial re- demptor, and farmed the revenue of a whole pro- vince, or some considerable part of it, from the Ro- man state. It remains therefore, that Matthew was a custom-officer, placed by the Publicanus, or his deputy, to take up the duties laid upon fishing trade in the lake of Tiberias ; or however, to re- ceive those which were due in the neighbourhood of Capernaum, which was the place of his settle- ment ; for this town seems to be a very commo- dious place for this purpose, not only as situated upon the lake, but because aU yessels, which came up and down the Jordan, must pass by it; and the Porlorium, or duty for waftage of persons or goods over the lake, was probably paid here. The Telo- nium, or receipt of custom, was the custom-house of the place, probably a great table and bench under cover, but open to the sea-side, so that the clerk or customer, sitting thereat, might have a cl^ar view of the ships and lading : and upon this reason it was, that our Saviour, passing by, could see St. Matthew sitting thereat. The wonderful efficacy of the holy Spirit of God was visible in this man's conversion ; for our Saviour said no more but "Follow me, and he arose and followed hirn." (Matt. ix. 10.) Indeed our Saviour doing so many miracles in the country about Capernaum might make some respectful impressions upon him. with regard to his character ; but that he should become his disciple only by his beckoning to him shews an omnipotent power of divine grace infused into the heart of this saint, to engage him to leave a wealthy employ, for the want, and penury, and dangers of the apostleship. The feast which he made to entertain our Saviour just after his call, at which several publicans or custom gatherers were present, gave great disgust to the Pharisees, who thought, with the rest of the Jews, that all pubhcans were wicked men, and not fit for an or- dinary Jew, much less for a holy prophetjo con- verse with. The usual name which they were wont to give to the publicans was Parisim, pitiful rogues, a name appropriated to rascally fellows who used to pluck up hedges and pull down walls in '5 ^ SAINT MATTHEW THE APOSTLE. 347 pel be hid, it is hid to them that are lost : in whom the ^od of this world hath bhnded the minds of them which believe not. lest the jigin of the 2:lorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Je- sus the Lord ; and ourselves your servants for .Tesus' sake. For God, who commanded the hght to shine out of darkness, hath shin- the night-time. Our Saviour therefore thought fit to choose one of his followers out of an order of them whom they had the worst opinion of, to shew that the grace of the Gospel was not extended only to good men, but that all men, however flagitious, might be saved upon their repentance. Not that the employ of the publicans was unlawful, for the publicans did with more honesty gather the legal taxes, than the Jews deny them, or revile the col- lectors of them^; but our Saviour chose to make one, whom they thought of a vile character, one of his disciples, to demonstrate to them the preva- lency of his doctrine, though they by their per- verseuess made the worst use of it. This apostle wrote the Gospel which bears his name about eight years after Christ's ascension, just before the apostles dispersed themselves, to go to preach the Gospel in foreign parts. He under- took this work at the entreaty of the converted JeAvs in Palestine, Avho being desirous to have some memoirs of our Saviour's life left with them, that they might have recourse to it in the aposdes' absence, St. Matthew complying with this their desire, wrote this excellent Gospel which we now have in our hands. He wrote his Gospel in the vulgar Hebrew or Syriac, as all antiquities do agree. And it should seem that all the apostles took a copy of it with them when they went to travel. And Athanasius says, that the Greek translation, we have thereof, was made by Jacobus Minor, Bishop of Jerusalem, and our Lord's bro- ther. The province allotted for his preaching the Gospel, as ancient writers relate, was Ethiopia, from whence we do not read that he ever returned, but he probably suffered martyrdom there. Dr. NichoUs. The Collect for the day makes mention of God's " calling him from the receipt of custom to the oflSce of an apostle and evangelist;" and from thence teaches us to pray for "grace, to forsake all cove- tous desires, and inordinate love of riches, and to follow the same Lord Jesus Christ." In his call to the apostleship may be remarked, 1. his dili- gence and fidelity in the work of the ministry, to which he was called, which is the subject of the Epistle : and, 2. his readiness to obey our Saviour's call, which is the subject of the Gospel for the day. Dr. Hole. ed in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. (76.) The Gospel. St. Matt. ix. 9. AND as Jesus passed forth from thence, he saw a man named Matthew sitting at the receipt of custom: and he saith unto him. Follow me. And he arose, and follow- ed him. And it came to pass, as Jesus (76.) This Scripture is very properly taken into the offices of this festival : which commemorates that apostle and evangelist, to whose holy labours the Church is indebted for the earliest account she now enjoys of our blessed Saviour's actions and discourses : a Scripture equally applicable to him, and the succeeding writers and preachers of the Gospel in its primitive purity, as to St. Paul and his companions. Their integrity in preaching the Gospel may be shewn from various considerations. Amongst others, if we look to those rules of living, by which Christians were to walk, we shall find undeni- able marks of it, particularly in the following in- stances. 1. They urged the absolute necessity of a vir- tuous life, as the natural product of a true faith ; and that, without which Christ is called " Master and Lord " to no manner of purpose. 2. They ground the necessity upon the com- mands of our Saviour, the encouragements and as- sistances of his grace, the awe due to the all-seeing God and searcher of hearts, the present reproach- es of conscience, the certainty of a future judgment, and the eternity of rewards and punishments ; each in the kind inconceivably great, according to the good or bad things done in this body. Motives too forcible to be in reason withstood ; such as leave no room for indulging one's self in hypocrisy or secret sins ; but must prevail, if any can, for "cleansing ourselves from all fillhiness both of flesh and spirit, and perfecting holiness in the fear of God." And this the apostle seems to have had in view, when professing himself here to have re- nounced the hidden things of dishonesty." 3. They lived up to the principles taught by them, and confirmed their instructions by their ex- amples. Of how great influence this is, common experience proves. Every one sees the justice of that indignation, with which our Lord rebukes the hypocrisy of those "pharisees and scribes, who bound heavy burdens and grievous to be borne, and laid them on men's shoulders ; but they themselves would not move them with one of their fingers," Matt, xxiii. 3, 4. These teachers, quite contrary, declined no hardship, omitted no duty to which they exhorted others ; but, like true leaders in this spiritual warfare, distinguished themselves 348 SAINT MICHAEL AND ALL ANGELS. sat at meat in the house, behold many pub- licans and sinners came and sat down with hiin and his disciples. And wlien the Pha- risees saw it, they said unto his disciples, Why eateth your master willi publicans and sinners / But when Jesus lieard that, he said unto them. They that be whole need not a physician, but they that are sick. But tro ye and learn what that meaneth, I will have mercy, and not sacrifice ; for I am not «come to call the righteous, but sinners to re- ■'pentance. (77.) Saint ^tdiarl anti all ^uqcI.s. (78.) The Collect. O EVERLASTING God, who hast or- by the most eminent degrees of piety and virtue. They could appeal to every place they came to "how holy and just, and unblameable " their beha- viour there had beeni 1 Thess. ii. 10. Their bit- terest enemies indeed, though they sought with all the nicety that envy and hatred could inspire, Avere not able to find any occasion of reproach in ihera. The only crime alleged against them, was un- daunted zeal in propagating Christianity, and in- flexible constancy in the profession of it. Which was in truth not a crime, but one of their brightest virtues, and gave another undeniable eviderice of their faithfulness and honesty. (77.) It is worth while to consider the readiness of the obedience, with which the apostles resigned themselves up at our Saviour's call : for of St. Mat- thew it is here said, that "he arose and followed him ;" and of some of the rest St. Luke tells us. that, being called, they " left all and followed him." They delayed not the time, nor disputed the equity or reasonableness of his command ; but presently obeyed, and gave themselves up to him. Of St. Matthew, the saint of this day, it may be more par- ticularly observed, that he, without any hesitation, quitted his publican's stall, and rose from the re- ceipt of custom, where he was sitting; and though he was then engaged in a very rich and profitable employment, the sea of Galilee pouring a copious supply of wealth into his lap ; yet in the midst of his affluence and plenty he renounced all, and be- came a follower of the blessed Jesus : the reason was, that our Saviour being a teacher come from God, an extraordinary person, that brought salva- tion with him, as by his doctrine and miracles plainly appeared ; it had been folly to refuse obe- dience to his summons, as it was wisdom to make all haste to come to him, prepared, as St. Matthew was, by the wonderful works of our blessed Lord, to receive a due impression from his call. dained and constituted the services of angels and men in a wonderful order ; mercifully grant that, as thy holy angels always do thee service in lieaven, so, by thy appoint- ment, tliey may succoitr and defend us on earth, through Jesus Christ our Lord. A?}ien. For the Epistle. Rev. xii. 7. THERE was war in heaven : Michael and his angels fought atminst the draj^on : and the dragon fought and his angels, and prervailed not ; neither was their pbice found any more in heaven. And the great dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world ; he was cast out into the eartli, and his angels were cast out wiih him. And 1 heard a loud voice saying in heaven. Now is come But, though St. Matthew exchanged a lucrative employment for poverty and hardship ; and quitted his house, and all that was dear to him in the world, to attend upon one who "had not where to lay his head ;" he was no loser, but a great gainer by the exchange. For he parted with the perishing things of this life, for a much more enduring substance in heaven; and in effect only exchanged a few precious trifles for a far more precious treasure. For this reason he cheerfully obeyed our Saviour's call ; and diligently attended his person, to heat his sermons, and to see his works : nor was he dis- couraged by the mean circumstances of his appear- ance ; for he discerned majesty under the garb of meanness, and discovered the divinity of his Lord and Saviour through the veil of his humility. Therefore to his readiness in following Christ, he added constancy and perseverance in keeping with him: he never left his Saviour, for whom he had left all things else, but continued with him to the last: he followed him in bonds and imprison- ment, and a variety of sufferings, till he arrived at last to the crown of Martyrdom. His example may teach us the great duty of self-denial and contempt of the world. This is the first lesson to be learned in Christ's school: "if any will be my disciple," saith our Saviour, "let him deny himself, and takeup his cross, and follow me." This is the first step in Christianity, and will lead us on to the rest ; but if we do not take this, we desert our Saviour at the first setting out, and then, as he tells us, " we are not worthy of him ;" and so we shall be accounted un- worthy to receive any mercy or favour from him, unless Ave wean our affection from this world^ and fix it chiefly on the things of a better. Dr. Hole. (78.) This festival is celebrated by the Churcn/ in thankfulness to God for the benefits we receive by the ministry of the holy angels : and because SAINT MICHAEL AND ALL ANGELS. 349 salvation, and strength, and the kingdom of our God, and the power of his Christ : for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony ; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Wo to the inhabitants of tlie earth and of the sea : for the devil is come down unto you, having 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, (Dan. x. 13 ;) and triumphing over the devil, (Rev. xii. 7 ; Jude 9 ;) it therefore bears his name. Dr. NichoUs. The Collect for the day reminds us of God Al- mighty's having " ordained and constituted the ser- vices of angels and men in a wonderful order ;•" and thence teaches us to pray, that "as the holy angels always do God service in heaven ; so, by his appointment, they may succour and defend us on earth, through Jesus Christ our Lord ;" where we not onlv contemplate the order and excellencies of the holy angels; but likewise commemorate the service they do to God in heaven, and the succour they afford to men on earth. The Epistle tells us of " a war in heaven," wherein "Michael and his angels fought against the dragon and his angels." The Gospel contains our Saviour's advice to his disciples, in favour of humility, and against the affectation of worldly great- ness ; and his caution to them, not to offend any of the little ones that believe in him ; together with the reason of this caution, from the care taken of such little ones by the holy angels. Dr. Hole. (79.) Amongst diflferent interpretations given by learned men of this passage, there is one that ap- plies it in the most literal sense to the expulsion of the devil and the angels from their seats of light and bliss, after their rebellion against God. For that some of the angels did " sin," and were "cast out of heaven," the Scripture is express^^ (2 Pet. ii. 4 ; Jude 6.) The particulars of their rebellion and punishment, being a subject of no great use or concern to us, are not indeed described at large. The several allusions to, and applications of, this matter to other subjects, do however imply and pre- suppose a sense of literal and historical truth, as their basis and support. And the crime, whereof they were originally guilty, seems, if not a plain and necessary, yet at least a probable and fair de- duction from the hints left us in holy writ, to have been pride ; and over value of, and two great self- complacency in, the excellencies of their nature and condition ; such as, instead of diijosing them great wrath, because he knoweth that he hath but a short time. (79.) Tlie Gospel. St. Matt, xviii. 1. AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven ? And Jesus called a little child unto him, and set him in the midst of them, and said. Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore to grateful obedience, lifted up their minds to a vain affectation of equality with God, at least indepen- dence upon the giver and source of all good. This literal sense of the Scripture, which, by referring it to the fall of the angels, seems best to answer the Church's design in the use of it on this festival, may be serviceable to us in several respects. As first^ (for that cannot be inculcated too often,) by making us duly sensible of the spiritual hazards, to which we stand exposed. If being so far supe- rior to us in wisdom and power ; disengaged from such bodies and their affections, as we bear about with us ; happy in the presence of God, and high- ly advanced in the court of heaven : if these glori- ous spirits, provoked by no ill persuasion or ex- ample from without, did yet sin; and so highly incense Almighty God, as by him to be laid under an irrevocable decree to everlasting darkness and torments : how should we, poor worms, betray our deluded souls, by vain imaginations of safety and the carelessness naturally consequent there- upon? So reasonable and necessary it is, that the fate of evil angels should rouse us out of sleep, and quicken our care. But then, secondly, to render that care effectual, it is no less necessary to reflect upon their fault too, and what it was that caused them to fall. Now this we have seen was pride. The properties whereof are, an inordinate value of any real or supposed excellencies, by attributing the merit, the praise of them to one's self; forget- fulness of, and unthankfulness to, the author and giver of them ; discontent with the present state of things ; aspiring and grasping after more and high- er, as his supposed due ; and envy at the advan- tages of all others. By which vile complication of qualities, it is manifest, that pride bath in its own nature the seeds and principles of rebellion, and is the source of malice, contention, and every evU work. But, thirdly, while we contemplate the wisdom and justice of God, in permitting and punishing the sins of evil angels, and all the dire effects of their malice to mankind ; let us by no means for- get the difference his mercy hath put between their 350 SAINT MICHAEL AND ALL ANGELS. shall humble himself as this little child, the same is orreatest in the kingdom of heaven. And whoso shall receive one such little child in my name, receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for iiim that a millstone were hanored about his neck, and that he were drowned in the depth of the sea. Wo unto the world because of offences ! for it must needs be that offences come : but wo to that man by whom the offence cometh. Wherefore, if thy hand or thy foot offend case, and that of sinners tempted by them. It is true, tliey offended against a light infinitely clearer, without the impulse of any suggester; and conse- quently tliey sinned with more perverseness, as well as baser ingratitude. But all these, and any other aggravations notwiUistanding, it is to the free and unbounded mercy of God, that we owe the re- demption of men : while spirits, once so much higher in dignity, and so much mote nearly allied to the divine nature, are left under hopeless and ir- recoverable condemnation. For who can sufficient- ly adore the kindness and compassion, which pass- ed by this glorious order of beings, and did not dis- dain to assume the flesh and blood of poor feeble mortals into the Godhead, that, by becoming one of them, he might exalt them to that slate, from which their betters by transgression fell. Their hearts, which turned themselves away from God, are finally left in that alienation. Our alienation is chosen too, but yet we are not given over to sin. The Spirit of God strives with us, and, by his sweet attractives, regulates our aSec- tions when warped, helps us to be sensible of and sorry for our follies, and brings the prodigal back to their right mind. One fault drove them out of the beatific presence of God ; but that one (the grace of repentance not being granted) productive of in- finite more, and so at once the increase both of their guilt and misery : we after many may obtain an entrance there : and though our " sins" be " red as crimson, and more than the hairs of our head ;" yet may they be "white as snow," when washed in that " blood of the Lamb," by which the victo- ry was gained over the devil and his accomplices, making "war in heaven;" (Isa. i. 18; Psal. xl. 12 ; Rev. xii. 11. 7;) that blood which overcomes him, no less in the quality of our enemy, than God's. Dean Stanhope. (80.) The meaning of our blessed Saviour, and that which he designed to teach us in these con- cluding words, I conceive to be this. Not to in- form us, that the holy angels in heaven enjoy the presence of God perpetually ; nor to assure us, that every good man and sincere believer is under the tonstaat care and inspection of these spiritual thee, cut theiu off, and cast them from thee : it is better for thee to enter into life halt or maimed, rather than having two hands or two feet, to be cast into everlasting fire. And if thine eye offend thee, pluck it out and cast it from thee : it is better for thee to enter into life with one eye, rather than having two eyes, to be cast into hell-fire. Take heed that ye despise not one of these little ones ; for I say imto you, that in heaven their angels do always behold the face of my ^ Father which is in heaven. (80.) ' guardians ; (for both these things the persons, to whom Christ spoke, most firmly believed and took for granted before.) But he intended to shew, that iy the very meanest, meekest, and most despicable of those " little ones," who believe in him, are thought ^ not unworthy the very solicitous concern, and never faihng patronage, of the highest and greatest of the angels : such as, in their power and capacity above, answer to the nobility and prime-ministers of state, in the courts of earthly princes : and because the consequences of slighting and injuring those, who are secure of such zealous and such powerful friends, must in all reason be supposed very terri- ble, " Therefore take heed that ye despise not one of these little ones," says Christ ; whom the great God, and his servants, the blessed spirits above, are so far from despising, that " I say unto you, in heaven their angels do always behold the face of my Father which is in heaven." This appears to be the meaning of the passage. At the same time it may be observed, that from the information given us in Scripture concerning the holy angels several useful inferences may be drav/n. 1. A reflection upon these ministering spirits be- ing employed for the benefit of good men should powerfully excite us to thankfulness and praise. For what is man, that God shall give his angels charge over him 1 that these bright guards should pitch their tents about us 1 and that their joy should be increased by every conquest that we make over sin and Satan ? 2. We should imitate this their loving kindness ?vA condescension, as we have power and oppor- tmaity. Beloved, if God and the holy angels are so soliciious for our souls, we ought also to be con- cerned very tenderly for one another's souls : and by no means to '• despise" those, whom even these sons of God do not disdain to attend on. and to serve. 3. This may fortify us in our conflicts with temptations. Whatever be the power, the subtle- ty, and fatal diligence of that evil angel, the devil, we may comfort ourselves with the thought, that the armies of the most high God, the good angels, are encamped around us, valiant and wise, faithful SAINT LUKE THE EVANGELIST. 351 Saint Suite tfir SSijaugelist. (8i.) The Collect. ALMIGHTY God, who calledst Luke the physician, whose praise is in the gospel, to be an evangehst and physician of the soul : may it please thee, that by the whole- some medicines of the doctrine delivered by him, all the diseases of our souls may be to their charge, and zealous in our defence. So that we may encourage ourselves, in the language of Elisha, (2 Kings vi. 16, 17,) "Fear not; for they that be with us," are more and mightier, than " tliey that be against us." 4. The constant presence of these angels with us, and the knowledge they have of our actions and affairs, should make us very careful of our be- haviour. But, fifthly, This respect must be so tempered too, as not to run out into excess or superstition. Their knowledge of, and care for us, challenge our reverence; but neither this, nor any thing else can demand our adoration, or render it allowable to worship and pray to them. Lastly, From the several cases of the angels be- ing said to assist and defend holy men in Scrip- ture, we have reason to believe, that the benefit of their protection extends, not only to spiritual, but also to temporal, dangers and adversities : that they shield us from many misfortunes, prevent many sad casualties, and put by many a sore thrust, which our enemies endeavour to make us fall by. Let us then thank God for these bright guardians ; let us imitate their diligence and condescension in doing good ; let us hearten ourselves with their as- sistance against ternptations ; let us behave our- selves, as becomes men under their observation : and not only pray, but endeavour daily, that the " will of our Father may be done by us upon earth," with the same cheerfulness and vigilance, as it is by them in heaven. And let us beg of God, that "as they always do him service in heaven, so they may succour and defend us on earth ;" and at last, when we shall leave this earth, that they may con- duct us to the regions of immortal happiness, to "the innumerable company of angels," (Heb. xi. 22,) where we shall be ever with them, and like them. All which we may hope to obtain, through the sole merits and mediation of their and our Lord and King, even Jesus Christ the righteous ; who submitted, for our sakes, to be " made lower than the angels ;" (Heb. ii. 7. 9 ;) but is now set down at the right hand of God, " angels, and au- ,' thorities, and powers, being made subject unto (•,) him<" (1 Pet. iii. 22.) To him, therefore, with the Father and the Holy Ghost, three persons and one God, be ascribed, as is most due, all honour I healed^ through the merits of thy Son Jesus Christ our Lord. Amen. The Ejnstle. 2 Tim. iv. 5. WATCH thou in all things, endure afflic- tions, do the work of an evangelist, make full proof of thy ministry. Fori am now ready. to be offered, and the time of my de- parture is at hand. 1 have fought a good fight, and glory, thanksgiving and praise, might, majes- ty, and dominion, henceforth and for evermore. Amen. Dean Stanhope. (81.) That famous Evangelist, whose memory we celebrate this day, was born at Antioch, where there flourished schools of the liberal sciences. In these St. Luke had his education ; and, having passed through his preliminary studies, he applied himself to the study and practice of Physic. It is thought that for some years he practised physic at Rome, being a servant in the household of one of the family of the Lucilii, and, upon his liberty ob- ' tained, he took the name of Lucas, a diminutive of Lucilius. That this was the " beloved physician" mentioned by St. Paul, (Col. iv. 14,) and " the brother whose praise is in the Gospel," (2 Cor. viii. 18,) the most ancient writers of Christianity do al- low ; for this is acknowledged by Ignatius, in his Epistle to the Ephesians, who lived in or next to the apostolical times. Some have thought him to be one of the seventy disciples, but this is asserted without ground ; for all antiquity make St. Luke the disciple of the apostles, and not of Christ. The time when St. Luke joined himself to St. Paul, was soon after the contention happened between him and Barnabas at Antioch, in the year of Christ 51. For taking only Silas with him, in his journey to Troas, (Acts xvi. 8,) it is very probable that Luke was taken into company when he came to that place ; for in the whole relation, before this time, of St. Paul's acts, the author of the Acts of the Apostles (which was undoubtedly St. Luke) says, Paul "spoke," Paul "departed," Paul "went," &c. but almost ever after his being at Troas, to the end of the book, he speaks of St. Paul's actions, as if he himself had mingled with them. " We loos- ing from Troas; we were abiding certain days; we went out ; we sat down." He wrote his Gospel about seven years after his conjunction with St. Paul, whom he never left until his d^th. He is recorded to have written this excellent work in Achaia and Boeotia, whilst St. Paul stayed there, which was in the year of Christ 58. He is said to have written his Gospel to hinder the faithful from being poisoned by the heretical relations of the Co- rinthians, a very early race of heretics sprung up in the Church. He wrote his book of " the Acts of the Apostles" about three years after, in the fifth 352 SAINT LUKE THE EVANGELIST. I Imve finished my course, 1 have kepi the faith. Henceforth there is h^id up for me a crown of rio^hteousness. which the Lord the righteous Judge shall give me at that day : and not to me only, but unto all them also tliat love his appearing. Do thy diligence to come shortly unto nie : for Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica ; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark, and bring him witli thee : for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books^ but especially the parcinnents, Alexander the coppersmith did me much evil : the Lord reward him accord ino^ to his works. Of whom be thou year of Nero, and of Christ 61. There has been a general tradition concerning this saint, that he was not only a physician, but an eminent painter in his time; that he painted the Virgin Mary, St. Peter and Paul, and (if we may credit Metaphrastes) our Saviour himself. How St, Luke disposed of him- self after St. Paul's Martyrdom at Rome, is not so very certain : Epiphanius says he preached in Dal- matia, in Gaul, Italy, and Macedonia. Others af- firm, that when he left Rome, he returned into the East, and from thence he went to preach in Africa, and that he converted the Thebans to the faith. That he at last suffered martyrdom, the best au- thors of antiquity allow. The later Greek writers relate his death with more particularities, saying, that he was crucified or nailed to the branches of an olive tree, there not being upon the place dry wood sufficient to make a cross for him to suffer on. Dr. Nicholls. In the Collect for the day he is styled " Luke the Physician, whose praise is in the Gospel:" from which profession he was " called to be an Evangelist," which at first signified in general a preacher of the Gospel, but was afterwards re- strained to those four, who wrote the history of the life and doctrines of our Saviour. He was likewise called from a physician of the body to be a " physician of the soul." And thence our Church teaches to pray, " that by the wholesome medicine of the doctrines delivered by him all the diseases of our souls may be healed." The Epistle contains St. Paul's directions to Timothy for the faithful discharge of the office, to which he was called. The Gospel gives us a short account of Christ's sending forth his disciples into the world, together with the commission given to them. Dr. Hole. (82.) From what is here said by St. Paul we ware also, for he hath greatly withstood our words. (S2.) The Gospel. St. Luke x. 1. THE Ijord appointed other seventy also, and sent them two and two before his face into every city and place whither he himself Vv-ould come. Therefore said he unto them. The harvest truly is great, but the labourers are few : pray ye therefore the Lord of the harvest, that lie would send forth labourers into his harvest. Go your ways ; behold, I T send you forth as lambs among wolves. Car- ry neither purse, nor scrip, nor shoes ; and salute no man by the way. And into what- soever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it : if not, it shall turn to you again. And in the same house may observe the constancy of St. Luke's faith. For, when Demas forsook Christ and St. Paul from an inordinate love of this present world, St. Luke kept firm and steadfast to both : "only Luke is with me." Our Saviour had some mercenary disciples, who followed him only for the loaves: they kept with him, whilst any thing could be got- ten by him ; but, when that failed, they " drew back, and walked no more with him." John vi. 66. / 'I We read of others, who for a while received his word with joy ; but, when any tribulation or per- secution arose because of the word, " by and bye they were offended." Matt. xiii. 21. The apostle '\ also speaks of some among the Galatians, that theyJ^ began well, and set out right at their entrance on the Christian course, with some fair and pro- mising hopes of their continuance: "Ye did run well," saith he; "who did hinder you, that ye should not obey the truth ?" Gal. v. 7. But we are taught other and better things of St. Luke, the saint of this day : who not only began well ; but held out to the last ; being neither diverted by the love, nor discouraged by the hatred or ter- ror, of the world. He never left St. Paul, because he saw him resolved not to leave our Saviour ; and so was a constant follower of him, as he was of Christ. He was not, with Demas, beivitched by the sorceries of the world, nor enchanted by the charms of earthly profits or pleasure : but he kept on his Christian course, as well when beset with thorns, as when strewed with palms and roses. In a word, he never shrunk or started aside from the truth: but continued with St. Paul in defence of Christianity, when others left it; and, to crown all, he cheerfully laid down his life, for the testi- timony of the Gospel which he had written. Thus we see in St. Luke a pattern -of constancy and perseverance in the faith ; of true and sincere SAINT SIMON AND SAINT JUDE, APOSTLES. 353 remain, eating and drinking such things as they give : for the labourer is worthy of his hire. (S3.) ' ^aint Simon antjf Saint Juty^, The Collect. O ALMIGHTY God, who hast built thy friendslvp; of unwearied diligence and fidelity in in his calling. It is a lesson worthy of imitation, and may teach us to go and do likewise. Dr. Hole. (83.) The following observations and inferences will contribute to our improvement by this passage of Scripture. l.-And first, this spiritual "harvest," and the greatness of it, gives us a fair occasion to contem- plate and admire the power, and wisdom, and goodness of Almighty God, in the astonishing suc- cess of his Gospel. This is undoubtedly the Lord's " doing," and such as can never be suffi- ciently '• marvejlous in our eyes." And therefore we who are, as the apostle calls his Corinthians, "God's husbandry," (1 Cor. iii. 9,) ought tore- fleet upon the mighty operations of his grace in ourselves and others, with holy wonder and hum- ble thankfulness. We should constantly stir up our zeal and diligence, to answer the good intents of so amazing a Providence, and take all possible care to bring forth fruits worthy of such mercy. For dreadful will be our case at last, beyond what we are able to fear or to conceive, if we shall fall under that aggravation of our other sins, to have received this "grace of God in vain." 2 Cor. vi. 1. 2. Secondly, when the ministers of the Gospel are here called " laboiiirers," this shews us the nature of our calling. That it is by no means a profes- sion of ease and idleness, but of constant and pain- ful care. When these again are said tobe"la- h&Uts in harvest," this is still a greater reproach to them that are slothful ; since, at such times, and upon that emergency, even the laziest are content to work, or are thought inexcusable if they do not. It likewise intimates to us. With what vigour and alacrity we should perform the several offices re- quired of us ; since the labour of harvest is not only hard, but, notwithstanding all the hardship of it, usually attended with a sensible cheerfulness and a willing heart, above all others. And again, when we are told, that this is the Lord's harvest, this shews us, what end we ought chiefly to pro- pose to ourselves ; that neither honour nor reputa- tion, mterest nor popularity, must be the things we seek ; for this were to forget our Master's, and to 45 church upon the foundation of the apostles and prophets, Jesus Christ himself being the head corner-stone ; grant us so to be joined together in unity of spirit by their doctrine, that we may be made an holy temple accept- able unto thee, through Jesus Christ our Lord. Amen. (84.) The Epistle. St. Jude 1. JUDE, the servant of Jesus Christ, and do our own business. Who then is that faithful and wise servant, whom his Lord hath made ruler over his household, to give them meat in due sea- son ? Blessed is that servant, whom his Lord, when he cometh, shall find so doing. 1 Cor. xv. ^ 58; Matt. xxiv. 45, 46. y 3. A third thing to be inferred from the text is, the great care men ought to take, in distinguishing between the regular and true, and those other busy and pragmatical labourers, who, without any war- rant or command from the Lord, will needs be " thrusting themselves " into " his harvest." It was Grod's complaint by the prophet Jeremy of old, " I have not sent these prophets, yet they ran ; I have not spoken to them,yet they prophesied." Jer. xxiii. 21. The abounding of such teachers, who of their own heads intrude into so weighty a con- cern, is ever represented in Scripture, as a very grievous curse and judgment. And, hoAv God comes to suffer this, St. Paul hath given us some account when he says, " The time will come, when men will not endure sound doctrine, but after their own lust shall they heap to themselves teachers, having itching ears ; and they shall turn away their ears from the truth." (2 Tim. iv. 3, 4.) It seems, the curiosity of the people, and their not enduring to be told necessary and plain truths, is the beginning of this mischief: a mischief, which soon grows to dangerous errors, and fatal deceit, and a settled dislike of sound doctrine. For it is scarce to be expected, that they, who set up them- selves, should bear the same conscientious regard to what they deliver, as others will, who are sensi- ble they come by the direction, and upon the errand of their Master ; and who know, they must be answerable for the discharge of their duty, to that regular and fixed authority by which they were sent. But still, allowing they contain themselves within the bounds of truth ; admitting it were true, which for the most part it is not, that their gifts excelled those of our lawful pastors; yet is there still one prejudice against them, which singly ought to weigh down all their boasted, and even sup- posable advantages in other respects ; I mean, that these are not the labourers sent by the Lord ; that is, they have not the same commission derived from Him, nor are entrusted with the charge ot 354 SAINT SIMON AND SAINT JUDE, APOSTLES. brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called : Mercy unto yoii, and peace and love be multiplied. Beloved, when 1 g^ave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, wlio were before of old ordained to this con- denmation ; uns^odly men, turning' the grace of onr God into lasciviousness, and denying the only Lord God, and onr Lord Jesus Christ. I will therefore put you in remem- brance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterwards destroyed them souls, as lawful pastors are. This is a warning, which I could not omit, Avhere there is given so fair an occasion for it. And I do, in the spirit of meekness, and in tlie name of our Lord Jesus Christ, beseech all those very seriously to consider it, who have suffered themselves to conceive any prejudice to their own duly established ministers; and who, upon any specious pretence whatsoever, are prevailed upon to make a breach in the order and unity of the Church. And for the rest, I leave this particular upon them, with that exhortation of St, Paul, (Heb. xiii. 17,) " Obey th6ra that have the rule over you ;" that is, your spiritual guides, " and submit yourselves : fo: ihey watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you." After what hath been already spoken, there will certainly need but little to enforce that, which I design for my last inference, contained in this com- mand of our Saviour. "Pray ye therefore the Lord of the harvest, thnt he woiild send forth la- bourers into his harvest." The success of each man's undertakings in his respt- ctive profession de- pends upon the blessing of God for making the means effectual : but the success of ministers is more entirely his. In other cases he needs only not forbid, or at most command, natural effects : but in this, when our persuasion bends corrupt minds to truth and goodness, he produces an effect by in- struments, in no degree sufficient for it. And therefore, in our daily prayer for '■ the clersry and the people," we do most pertinently apply to God, as a " God who alone worketh great marvels." For such indeed it is, to turn men's hearts, by the ministry of their weak and sinful brethren ; who, without the continual dew of his grace, must needs plant and water in vain. Dean Stanhope. (84.) There are two saints commemorated by tliat believed not. And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness, unto the judgment of the great day. Even as Sodom and Go- morrha, and the cities about them, in like manner giving themselves over to fornica- tion, and going after strange flesh, are set forth for an example, suffering the ven- geance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise do- minion, and speak evil of dignities. (So.) The Gospel. St. John xv. 17. THESE things I command you, that ye love one another. If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would the Church this day. The first is Simon, sur- nameJ the Canaanite, (Matt. x. 4;) and Zelotes, (Luke vi. 15; Acts i. 13:) which two names are the same: for the Hebrew word Canaan signifies a Zealot. There were a sect of men called Zealots, about the time of Christ, in Judea, who, out of a pretended zeal for God's honour, would commit the most grievous outrages; they would choose and ordain high priests out of the basest of the people, and murder men of the principal dignity. It is probable that Simon, before his conversion and call, might be out of this sect : or, hoAvever, some fire and fierceness in his temper, gave occasion for his being called the Zealot. He was one o( the twelve apostles, and kin to our blessed Lord ; either his half brother, being one of Joseph's sons by another wife, as all the Greek fathers contend, or cousin by his mother's side. Most certain this is that Simon which is meant, (Matt. xiii. 55;) ''Are not his brt'thren, James, and Joses, and Simon, and Judas ?" There is a tradition, that it was at his marriage in Cana of Galilee that our Saviour was present. After our Saviour's ascension, he is recorded to have preached the Gospel in Mesopotamia; that he preached likewise in Egypt and Africa, is related by others. And (if we may credit Nicephorus, a later writer) that he extended his mission as far as Bri- tain. He suffered martyrdom in Persia, Jude. the other apostle, whose memory is this dav observed, was one of the twelve apostles, bro- ther to James, (Jude 1,) and therefore bore the same relation with him to our Saviour. He was that same Judas mentioned in the verse before cited ; " are not his brethren, James, and Joaes, and Simon, and Judas?" 'He had two surnames, one was Thaddseus, which does not seem to be more than a diminutive, or small alteration of Judas, and is derived from the same root in Hebrew as Judas is. Lebbaeus is derived from a word in Hebrew SAINT SIMON AND SAINT JUDE, APOSTLES. 355 love his own : but because ye are not of the world, hut I have chosen you out of the world, therefore the world hatethyou. Re- member the word that I said unto you, Ttie servant is not greater than his lord ; if they have persecuted me, they will also persecute you ; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name's sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin : but now they have no cloak for their sin. He that hateth which signifies heart, and is as much as Corculum, or Little Heart. He preached the Gospel with his brother in Mesopotamia, Arabia, and Idumcea, &c., and suffered martyrdom at Berytus. Dr. Nicholls. The Collect for this day prays God, who hath " built his Church upon the foundation of the apos- tles and prophets, Jesus Christ himself being the head corner stone," to grant us, "so to be joined to- gether in unity of spirit, that we may be made an holy temple acceptable unto him." To this end the Epistle directs us to adhere stedfastly to the Christian faith. And in the Gospel we are exhorted to brotherly love, as the best cement of that union, and the firmest bond to hold us together. Dr. Hols. (85.) The apostle here exhorts us to contend earnestly for the faith. This however is not to be done by arms ; by any external acts of violence. But we must con- tend for it, 1. By arguments, being " ready always," as St. Peter saith, " to give a reason of the hope " and faith " that is in us," (1 Pet. iii. 15 ;) and we should be always ready, by Scripture and reason, to convince and convert gainsayers. 2. We are to contend for the faith by earnest and fervent prayer ; since we cannot propagate or defend it by our own strength. Peter's faith had failed, if Christ had not prayed for him : and ours will fail much more without the like assistance. But though we can do notliing without him, yet " we can do all things through Christ which strengtheneth us: his grace will be sufficient for us ;" and if he be for us, it matters not who is against us. Lastly, we are to contend for the faith by mag- nanimity, and patience in sufferings. So did the apostles and primitive Christians, who overcame all their enemies, not by fighting, but by suffering. They planted the faith of their doctrine, and wa- tered it with their blood ; tOl, by the blessing of God, it grew and overspread the earth. In short, " the weapons of our warfare are not carual, but spiritual ; and are mighty through God, me, hateth my Father also. If I had not done among them the works which none other man did, they had not had sin : but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is writ- ten in their law. They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. And ye also shall bear witness, because ye have been with me from the beginning. (86.) to the pulling down of the strong holds of Satan, and the building of us up in our most holy faith." Christ, the Captain of our salvation, was made per- fect by sufferings; and his followers, the aposlles) attained to perfection the same way : and, if we suffer with or for him, we shall also be glorified to- gether. Let us then contend earnestly for the unity, the purity, and the continuance of the faith : for the unity of the faith, against those who would divide it ; for the purity of the faith, against those who would deprave and corrupt it ; for the continuance and propagation of the faith, against those who would subvert and undermine it. Till, by fighting the good fight of faith, and living answerably to it, we attain at length a crown of glory, through the merits of Jesus Christ. Dr. Hole. (86.) From this day's Gospel we may learn, 1. The great lesson of brotherly love and kindness, which our Saviour here commands, and charges upon all his followers, and elsewhere makes the dis- tinguishing mark of his disciples : willing them to love their neighbour as themselves ; and to do unto all men as they would that men should do unto them. 2. We learn hence, that the hatred of the world is no discharge from this duty of loving them, nor should it be any discouragement from it : for our Saviour teaches us, to " love them that hate us ;" and here tells us, that " if the world hate us," we need not '' wonder, for it hated him, before it hated us," and the disciple cannot expect to be better than his Master. It is honour enough for us, to ^e made conformable to his sufferings, that we may be partakers of his glory ; and we may well be con- tent to bear the cross, which will surely bring us to a never-fading crown. 3. We learn hence the heiuousness of the sin of unbelief, which the clear discoveries and revela- tions of the Gospel have rendered altogether inex- cusable. For after all that Christ hath said and done for man's salvation, it must be mere obsti- nacy and perverseness of will, to refuse or ne- glect it. 356 ALL SAINTS' DAY. ^U Sntnts' Sag. (87.) The Collect. O ALMIGHTY God, who hast knit to- gether thine elect in one commnnion and fel- lowsliip, in the mystical body (88.) of thy Son Christ onr Lord ; ijrantusgraceso to follow thy blessed saints in all virtuous and godly living, that we may come to those unspeak- able joys, which thou hast prepared for those who unfeignedly love thee, through Je- sus Christ our Lord. Amen. For the Epistle. Rev. vii. 2. AND I saw another angel ascending from the east, having the seal of the living God ; and he cried witii a loud voice to the four angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their fore- heads. And I heard the number of them which were sealed ; and there were sealed an hundred and forty and four thousand; of all the tribes of the children of Israel. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. Of the tribe of Aser were sealed twelve thousand. Whence, lastly, we learn, the great danger of infideUty, or sinning against light and knowledge ; which our Saviour makes the reason and aggrava- tion of their condemnation ; that " light is come into the world, hut men love darkness rather than light, because their deeds are evil." Upon the whole then, let us take heed, that there be not found in any of us '■'• an evil heart of unbelief in departing from the living God." Dr. Hole. (87.) The feast of All Saints is not of very great antiquity in the Church. About the year of our Lord 610, the heathen pantheon, or temple, dedi- cated to all the gods, at the desire of Boniface IV. bishop of Rome, was taken from the heathen 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. Afterwards, by an order of Gregory IV. it was removed to the first of November, in the year of our Lord 834, as it has stood ever since. Our reformers having laid aside the celebration of a great many martyrs' days, which had grown too numerous and cumbersome to the Church, thought Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin v.-ere sealed twelve thousand. After tliis I beheld, and lo, a great multi- tude, which no man could number, of all na- tions, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their ' hands ; and cried with a loud voice, saying, Salvation to our God, which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders, and the four beasts, and fell before the throne on their faces, and wor- p shipped God. saying, Amen : Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. (89.) The Gospel. St. Matt. v. 1. JESUS seeing the multitudes, went up fit to retain this day. wherein, by a general com- memoration, our Church gives God thanks for them all. Dr. Nicholls. In the Collect for this day we are reminded of that one fellowship and communion of saints, into which God hath knit together his chosen people in the mystical body of Christ: to the intent that we may continue steadfast in the communion of the Church militant here upon earth, and so be fitted to join for ever with the Church triumphant here- after in heaven. To this end we pray for grace to imitate their holy lives in this world, that we may be qualified to partake with them in the happiness of the next. In the Epistle, a seal is ordered by Almighty God to he set on his true and faithful servants : and in the Gospel, our Saviour marks out the persons, that are entitled to this distinction. Dr. Hole. (88.) A mystical body is a body in a figurative sense ; in which sense the Church is called our Saviour's body. Dr. Bennet. (89.) The following remarks may be suggested from the love of God to his saints : a due improve- ment whereof would be the best and most Chris- ALL SAINTS' DAY. 357 into a mountain ; and when he was set, his disciples came unto him. And he opened his mouth, and taught them, saying, Blessed are the poor in spirit: for theirs is the king- dom of heaven. Blessed are they that mourn : for they shall be comforted. Blessed are the meek : for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness : for they shall be filled. Blessed are the merciful : for they shall obtain mercy. Blessed are the lian method of rendering to him, and them, the honours intended to both, by the observation of this festival. 1. First, then, the integrity of these scaled, and that purity of faith and worship so carefully main- tained by them, may be of signal use to us, virhen attacked with violent temptations to sin. It will represent to us, by their example, the possibility of resisting and overcoming all attempts made upon / our virtue, by sincere resolutions and endeavours, backed with that grace, which alone can render them effectual. It will fill us with assured expec- tation of, and dependence upon, all such necessary strength and assistances from God, provided we hold fast by him, and do not tamely desert his cause ; which always is the cause of goodness and strength. It would guard us against the dangerous seducements of numbers, and authority, and exam- ples; and not suffer us to love piety and virtue one whit the less, because not valued by the many, or not countenanced by the great. Q,uite contrary, it would possess us with a terrible apprehension of vices, that have credit and vogue, and are grown fashionable in the world ; when we reflect, that these great champions of faith and holiness attain- y- ed the honotir and privilege of God's seal, by an in- ) flexible, even when a persecuted, singularity in the true religion. And this leads us naturally to a y / 2. Second remark resulting from the eminent de- y liverances they were "sealed" to. These should convince us, however improbable discouraging cir- cumstances may sometimes happen to render it, that abiding steadfastly by our duty is the best se- curity, with regard to our present interests ; it often proves so in fact. Nay it always proves so, when God, for wise and better purposes, does not see fit to suffer the contrary. But ihere is another case, not subject to the same reserves: and that is the protection of the-Church in general, notwithstand- ing all the malice and subtlety of its manifold ad- versaries and insulters : a very comfortable reflec- tion, to all that love the Lord Jesus and his Gospel. Such a one, in truth, as it were heartily to be wish- ed, the dissoluteness of some, the profaneness of others, the industrious propagation of infidelity by a third sort, and, which gives success and encourage- pure in heart : for they shall see God. Bless- ed are the peace-makers : for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Re- joice and be exceeding glad : for great is your reward in heaven : for so persecuted they the prophets which were before you. (90.) ment to all these, the general lukewarmness and indifference of those, who ought to oppose and sup- press them, had not rendered almost the only an- chor of our hope. God in his mercy touch the consciences of those, who take, or who encourage, or who connive at, such liberties. God dispose us all, with a becoming indignation to exercise the powers we have : or, if these be too feeble, to con- trive new and more effectual methods, for suppress- ing and reforming them ; lest these crying abomi- nations be visited upon our nation, in judgments suitable to the horror of their guik. But I return and observe, 3. Thirdly, That the sufferings and rewards of those saints, who ditd in the cause of rehgion, ought to be a most powerful incitement to our zeal and perseverance. They were men of like pas- sions and infirmities with us, which takes off all pretence of their virtues being impracticable. The promises of divine assistance are the same still, and therefore the hke difficulties cannot be invinci- ble. Their examples indeed are left us, and our memories are refreshed with them for this very pur- pose, that we also should " run with patience the race that is set before us." Their courage and constancy, their resignation and charity, should be copied by us, as occasion requires. Their sinceri- ty and devotion, the purity of their faith, the inno- cency of their conversation, their fruitfulness in good works, their contempt of the world, and hea- venly-mindedness, should be patterns always be- fore our eyes; because these are virtues, that may, and should be always in our practice. In a word, let us express our thanks to Almighty God for the advantage of such shining examples, and pay all due reverence to their memory, by endeavouring to be like thepi. For, when all is done, the best and most acceptable honour we can possibly do those renowned Christian heroes is the forming of our conduct upon the model of their graces, and aspir- ing after the weight and the brightness of their crowns. Dean Stanhope. _- (90.) The Scripture, read for the Epistle, sets before us the pecuhar favour of God towards those faithful servants of his of whom this festival is de- signed to transmit an honourable remembrance to all / 358 ALL SAINTS' DAY. posterity. The Gospel, in order to our more ready attainment of the like advantages, sets before us those good dispositions, which recommend ithe saints to the care and protection, and exalt them to the dwelling and fruition, of God. For the privi- leges of good men we have the beloved disciple's authority : for their happiness, and the way to it both, we have the word of the Master himself; who at once pronounces such persons " blessed," and instructs us how they come to be so. The virtues here mentioned, and the particular blessedness appointed to each, are a subject too co- pious to be enlarged upon. A few general remarks shall he offered on those virtuous actions, and good dispositions, which are prescribed as means, proper for attaining the blessings here promised. Concerning the dispositions prescribed here for the attainment of true blessedness, I observe. First, That most of them are what we call moral, and many of them social, virtues. The former will be a warning to my reader what men of skill those are, and how far endued with the spirit of Christ, who upon all occasions disparage moral vir- tues as mean and legal, and beneath the dignity of spiritualized Christians ;whoblame us fornot preach- ing Jesus Christ and his Gospel, when we preach what Jesus Christ himself preached and practised ; who slanderously misrepresent this established Church as derogating from faith and grace, because her ministers urge upon their people those good works which our Saviour says, in this very chap- ter, ought so to shine as to be " seen of men ;" (Matt. V. 16 ;) which St. James demands as the ne- cessary evidence of a true and living " faith ;" (Jam. ii. 14, &c. ;) which St. Paul declares to be the "fruits of the Spirit;" (Gal. v. 22; Ephes. v. 9;) and which, if a man " do not," St. John pronoun- ces him to be, "not of God, but of the devil*' (1 John iii. 10.) How dangerous is the delusion of those poor souls who give themselves up to the guidance of such teachers ! How safe and com- fortable that communion whose guides, in this re- gard, bear no reproach but what falls upon the apostles, and their blessed Master himself! For so long as their Epistles are allowed, we shall never be convicted for thus detracting from grace and faith ; and so long as his sermon on the mount stands upon record, this will vindicate our endeav- oqrs to bring our flocks to heaven, by taking the way that Christ first led them in. But I likewise observed that many of them are social virtues ; such as mankind are benefitted and endeared to each other by. Of this kind are humility, and meekness, and mercy, and peaceableness ; (and if, as some have done, we shall interpret the sixth verse of justice in our dealings, we may add right- eousness also.) Now it ^ plain God could not have expressed a greater friendliness for the com- mon good of the world, and the comforts of socie- ty, than by first enjoining the virtues that pro- mote these excellent ends ; and then providing such ample compensation in another world for habits and practices, which self will be always op- posing in this world. So plainly is he the best Christian who is the greatest benefactor to order, and peace, and love; and so much more precious is an active charity than an idle and unprofitable, though never so rapturous contemplation, in his eyes who prefers "mercy before sacrifice," and who is ever doing good to all his creatures. 2. I observe of these virtues, secondly. That they are plain and easy marks to judge of our blessedness by. Many of them are such as will render themselves conspicuous to other people ; but it is impossible for any of them not to be dis- cernible to a careful examiner of his own breast: and this is an inquiry which deserves all our care; for since all of us cannot but desire to be happy, and since we must be so or otherwise, according as we excel or are defective in these good quali- ties ; who, that is so, would want the satisfaction of knowing it ? Who that is not, would not gladly be awakened by such a sense of his misery as might effectually engage his utmost endeavo|irs to - become so? 3. Lastly, When this inquiry is made, we must not content ourselves with a partial return to it, or imagine that one or a few of these qualities will entitle us to happiness ; if they be manifestly not accompanied by the rest ; for, without entering into any niceties about the number, the order, or the necessary connection of the virtues here en- joined, it is evident from the whole tenor of Scrip- ture, that God requires, in every one of us, all the dispositions of mind here mentioned, and looks that each should exert its proper acts as fit occa- sions offer. The merciful shall obtain no mercy from God, if he be impure ; nor shall the pure see God, if he be not peaceable. In short, they are all bound upon us by the same authority, and all must go to the composition of a perfect Christian. Even the preparation to undergo persecution for right- eousness and Christ's sake is necessary, though God may never bring us into circumstances of re- ducing that readiness into act. But persecution alone had never exalted the martyrs and confessors of this day, had not their other virtues, like so many jewels, adorned and added lustre to that crown they now wear in heaven : the brightness whereof we justly praise God for ; and do best express our thanks, by aspiring after it in the way they have gone before us. Which may he give us grace to do, for his blessed Son's sake, the Captain of their and our salvation, Christ Jesus. Dean Stanhope. ( 359 ) THE ORDER FOR THE ADMINISTRATION (i ) OF THE LORD'S SUPPER, OB HOLY COMMUNION. (2-) 1" If among those who come to he ])artakers of the Holy Comnmnion, the Minister shall know any to he an open and notorious evil liver, (3.) or to have done any rorong to his neighboiirs hy loord or deed, so that the Congregation he thereJty offended ; he shall advertise hin\ that he 'presume not to come to the Lord's Tahlc, until he have openly declared himself to have truly repented and amended his former evil life, (1.) Since the death of Christ hath reconciled God to mankind, and his intercession alone obtains all good things for us, we are enjoined to make all our prayers in his name ; and, as a more powerful way of interceding, to commemorate his passion by celebrating the holy Eucharist, which in the purest ages was always joined to their public and common prayers. (Acts ii. 42.) And to evidence our Church wishes it were so still, she appoints a great part of this office to be used on all Sundays and holy-days, and orders the priest to say it at the altar, the place where all the prayers of the Church of old were wont to be made, because there Was the proper place to commemorate Jesus our only Mediator, by whom all our prayers became accep- ted. And hence the ancients call this office "the Service of the Altar," which in the time of cele- bration was then also, as our rubrick now enjoins, covered with a fair linen cloth. As for the primi- tive and original form of administration, since Christ did not institute any one method, it was various in divers churches, only all agreed in using the Lord's prayer, and reciting the words of institution, which therefore some think was all the apostles used : but their successors in several Churches added devout forms thereunto, which being joined to the origi- nal order used by the founder of each Church, was for greater honour called by the name of that first author : and hence we have now the Liturgy used at Jerusalem, called " The Liturgy of St. James ;" that of Alexandria, called " The Liturgy of St. Mark;" that of Rome, called " The Liturgy of St. Clement ;" with others of lesser value : which, by the fancy of adding to them in every age, have contracted many superstitions of later times, and yet do still contain many genuine and substantial pieces of true primitive devotion, easily distin- guished from the modern and corrupt additions. But since none of these apostolical Liturgies were beheved of divine institution, St. Basil and St, Chrysostom made new forms for their own Churches, now generally used in the east; and St. Ambrose arid St. Gregory the Great composed Sacramentaries for their several Churches; and the Christians in Spain had a peculiar order for this office, called "The Mozarabic form;" the Gallican Church had another distinct from all these ; and St. Gregory was so far from imposing the Roman Missal on this Church of England, that he advises Augustine the Monk to review all Liturgies, and lake out of them what was best, and so to compose a form for this nation. And when the Roman Missal (afterward imposed here) was shamefully corrupted, our judicious Reformers made use of this ancient and just liberty ; and, comparing all Liturgies, they have out of them all extracted what is most pure and primitive, and so composed this admirable office, which, as Bishop Jewel affirms, " comes as nigh as can be to the apostolic and ancient Catholic Church," and in- deed is the most exact now extant in the Christ- ian world, the explaining whereof will effectually serve to assist the communicant in order to a wor- thy preparation before the receiving, devout affec- tions in receiving, and the confirming of his holy purposes afterwards : for it doth instruct us in all that is necessary to be known, and to be done, in this sacred and sublime duty, and is contrived in this curious method. Dean Comber, (2.) This service is so called in the Liturgy: and well it were, that the piety of the people were such, as to make it always a communion. The Church, as appears by her pathetical exhortation before the Communion, and the rubric after it, labours to bring men oftener to communicate than she usually obtains. Private and solitary comma- 360 THE COMMUNION. nions, of the the priest alone, she allows not ; and therefore, when others cannot be had, she nppoints only so much of the service, as relates not of ne- cessity to a present communion, and that to be said at the holy table : and upon good reason ; the Church thereby keeping, as it were, her ground, visibly minding us of what she desires and laboqrs towards, our more frequent access to that holy ta- ble : and in the mean while, that part of the ser- vice, which she uses, may periiaps more filly be called "the second service" than " the Commu- nion." And so it is often called, though not in the rubric of the Liturgy, yet in diverse fast-books, and the like, set out by authority. If any should think, that it cannot properly be called the second service, because the morning service and Litany go before it, which indeed are two distinct services ; where- by this should seem to be the third, rather than the second service ; it is answered, that sometimes the " Communion Service" is used upon such days as the Litany is not; and then it may, without question, be called the second service. Nay, even then, when the Litany and all is used, the Com- munion service may be very fitly called the second service: for though, in strictness of speech, the Litany is a service distinct, yet in our usual accep- tation of the word service, namely, for a complete service with all the several parts of it, psalms, read- ings, creeds, thanksgivings, and prayers ; so the Litany is not a service, nor so esteemed, bu^ call- ed " the Litany," or supplications ; and looked up- on sometimes, when other offices follow, as a kind of preparative to them, as to "the Communion, &c." And therefore it was a custom in some Churches, that a bell was tolled, while the Litany was saying, to give notice to the people, that the Communion service was now coming on. Bp. Sparrow. Of the manv compellations given to this sacra- ment in former ages, our Church has very wisely thought fit to retain these two iu her public service, as those which are most ancient and scriptural. As for the name of " the Lord's supper," which name the papists cannot endure to have this sacra- ment called by, because it destroys their notion of a sacrifice, and their use of private mass, we find this given to it, as its proper name in the apostle's time by St. Paul himself, " when ye come together into one place, this is not to eat the Lord's supper," (1 Cor. si. 20.) And this name is frequently given to it by ancient writers. So for " the Com- munion ;" this is plainly another scriptural name of the same holy sacrament. " The cup of bless- ing which we bless, tt is not the communion of the blood of Christ?" (1 Cor. x. 16.) Which name is given to it, partly, because by this we testify our communion with Christ our head ; partly, because it unites us together with our fellow Christians , partly, because all good Christians have a right to partake of it: hence with St. Chrysostom and St. Basil '"to communicate" is the common word to express the participation of this Sacrament. . Dr. Nicholls. "^ (3.) In the order for the administration of the Sacrament of the Lord's Supper in the English Liturgy, the^rs;/?M6r/c prescribes, that " so many as intend to be partakers of the Holy Communion, shall signify their names to the Curate, at least some time the day before." One object of this Rubric might be to enable the minister to ascer- tain the number of Communicants, that he might judge what portion of Bread and Wine it would he necessary for him to place on the Table for conse- cration. But doubtless its p incipal design was to '/ afford him an opportunjtv of learning the chara-- ters and quaUficalions of tho-^e who intended to communicate ; that he might administer sui-h in- struction or admonition as he should deem neces- sary ; and that if he should judge any not to be proper subjects for that sacred ordinance, he should warn them not to approach the Holy Table. — This Rubric has been omitted by our American Re- viewers of the Liturgy ; probably from the in- convenience of conveying the notice in our scat- tered Congregations. But it is desirable that there should be a general direction, requiring all persons to advertise the minister of their wishes, before presenting themselves at the Holy Table for the first time. This is probably now the general usage of the Church. There is also a Canon to this effect in the Diocese of Connecticut, and there may perhaps be similar Canons in some of the other Diocesses. But the general regulations of the Church are paramount to any local injunctions ; and if persons should neglect the latter, and present themselves at the Lord's Table without previous notice, it should seem that the Minister would have no right to refuse them the Sacrament, unless he should know them to be excluded, by one of the Rubrics which stand at the head of the Commu- nion Service, and which are established by the general authority of the Church. t. c. b. In the primitive timts, when discipline was strictly maintained, all such persons, as soon as known, were put under censure ; but if, before cen- sure, they offered themselves at the Communion, they were repelled. And indeed such severe dis- cipline might not be amiss, whilst it was grounded only upon piety and zeal for God's honour, as it was in those devout times. But afterwards, some persons being debarred from the Communion out of private pique and resentment, an imperial injunc- tion prohibited " all, both bishops and presbyters, from shutting out any one from the Communion, THE COMMUNION. 361 that the Congregation may thereby he satisfied ; and that he hath recompensed the parties to whom he hath done lorong ; or at least declare himself to be in full purpose so to do, as soon as he conveniently may. *r The same order shall the Minister use ipith those, betwixt whom he perceiveth malice and hatred to reign ; not suffering the^,n to be partakers of the Lord's Table, nniil he Jaiow them to be reconciled. And if one of the parties, so at variance, be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that loherein he himself hath offended: andthe other party will not be persuaded to a godly unity, but remain still in his frowardness and malice ; the Minister in that case ought to admit the penitent j)erso7i to the Holy Com- munion, and not him that is obstinate : Provided, that every Minister so repelling n before just cause be sh^wn, that the holy canons do give them power so to do." And the canon law did not allow a discretionary power to the priest to thrust away every ill person from the sa- crament: "a vicious person, offering himself to receive the Communion, is not to be expelled, but is to be carried privately aside, and to be exhort- ed not to receive the Communion." Indeed the later canonists did interpret this only of occult crimes, and such as were not generally known; allowing only persons " notoriously guilty " to be repelled : and of this opinion were the compilers of our rubrics in Edward the Sixth's time, as ap- pears from their word iiig this rubric, " If any be an open and notorious evil liver, &.c." But, however, they limited this discretionary power of the minister, obliging him, even in " notorious " crimes, to "admonish" such persons first to ab- stain, and only upon obstinacy to repel. But, nevertheless, this formerly gave occasion to several exceptions and disputes ; and therefore, in the last revision of the Common Prayer, repulsion was not left to the absolute power of the minister, but he was obliged to give notice thereof to the dioce- san, and to take his advice therein. And still it remains so uncertain, what is '• notoriety," .both in presumption, law, and fact, that a minister is not ]' out of danger of transgressing his rule, if, before I, judicial conviction of a crime, he goes farther than admonishing any person to abstain. Dr. Nicholls. This Rubric authorizes the minister to repel from the communion any " notorious evil liver," but there is some ambiguity in the phrase. There may be notoriety in fact, and notoriety in presump- tion, and again there may be notoriety in law. So also with respect to the " Congregation's being of- fended thereby," we may distinguish between what may happen to offend a Congregation, and. what in reality ought to offend them. In England, these ambiguities have sometimes caused disputes be- tween the Curates and their Communicants. But a more fruitful source of contention has arisen from the collision between the English Canon and the Civil laws. The Canons require the Clergy- men to repel certain offenders from the Commu- 46 nion, without allowing him any discretion, any power whatever : But the Test Acts which bring so many persons to the Communion, in order to qualify themselves for offices, civil and military, make no allowances for their exclusion in any case, nor ha7e any proviso to indemnify the minister for proceeding according to the Kubricks or Canons in denying thcrn the Sacrament. And by a Statute of Edward VI. it is enacted that "the minister shall not without a lawful cause, deny the Sacra- ment to any person that devoutly and humbly de- sires it."" If we inquire what constitutes "a lawful cause," Bishop Andrews informs us that " the law of England will not suffer the Minister to judge any man a notorious ofTendcr, but him who is so convicted by some legal sentence." And the English Civilians and Canonists seem to agree that nothing amounts to notoriiim juris, or noto- riety in law, but proof by confession in open courts, or conviction by a sentence of the Judge. In this country the state of things is different. Indeed the public sentiment concerning qualifica- tion lor admittance to the Holy Table is raised to a much higher standard than in those countries where religion is an establishment of the State. And in repelling an evil liver, or a wrong doer, from the Communion, the minister will not be lia- ble in an action of defamation, if he proceeds ac- cording to the rules of the Society to which he be- longs. As we have no State or National religion, every man, in connecting himself with a particular denomination of Christians, tacitly or expressly agrees to.be bound by its regulations. This is the dictate of reason. It has been settled as a princi- ple of law, in at least one of the States, and I doubt not it would be so received in every State. But the minister mustproceed in strict conformity with the regulations of the ecclesiastical body to which he belongs. It will not do for him to set up quali- fications of his own dictation — such as a particu- lar religious experience, or the refraining from cer- tain amusements. Still less may he make his sa- cred office a shield for his caprice, or a subterfuge for the gratification of his private malice. Should any one be so lost to all the obligations that pertain to his holy profession, while his hypocrisy would 362 THE COMMUNION. > ajiy, as is herein specified, shall be obliged to give an account of the same to the Or- dinary, as soon as conveniently may be. IF The Table, (A.) at the Commnnion-time, having a fair white line7i cloth npon it, (5.) shall stand in the body of the Church, or in the Chancel ; (6.) and the Minister, stand- ing (J.) at the right side of the Table., (8.) or where Morning a7id Evening Prayer are appointed to be said, shall say the Lord's Prayer (9.) and the Collect following, the People kneeling ; but the Lords Prayer may be omitted, if Morning Prayer hath been said immediately before. enhance his guilt in the sight of God, it would ag- gravate his puni^ment before any judicial tri- bunal. To deny the symbols of his Saviour's dying love, to a transgressing brother, is the most painful duty which the Minister of our Church can be called upon to perform. If a conscientious sense of duty should compel him to it, it should be done with all possible kindness and sympathy. If possible, it should be done before the time of the Communion, and in private ; for nothing can give a severer shock to the devotions of the members than an open repulse before the altar. At the close of the second Rubric, there is a proviso, requiring every minister, repelling a mem- ber as has before been specified, to " give an account of the same to his ordinary, (or Bishop,) as soon as conveniendy may be." This proviso must suppose a power in the Bishop to ratify or re- verse the sentence and a right of appeal in the per- son who is repelled. It is taken from the English Rubric, which is predicated on such a power; and the 6th Article of the Constitution of the Church in this Diocese provides that, in case of such an appeal, the minister shall within one month make a statement to the Bishop of the charges on which he proceeded, and the evidence by which they are supported. But whatever may be the design of the proviso, it is the indispensable duty of the Clergy, in every diocese, to comply with its requisition. t. c. b. (4.) Altar was the name by which the holy board was constantly 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 " he meant " altar," that being then the constant and familiar name. Afterwards indeed both names came to be promiscuously used ; the one having respect to the " oblation " of the eucharist, the other to the " participation :" but it was always placed altarwise in the most sacred part of the Church, and fenced in with rails to secure it from irreverence and disrespect. D'heatly. In King Edward's first service book the word " altar" was permitted to stand, as being the name that Christians for many hundred years had been acquainted withal. Therefore when there was such pulling down of altars, and setting up of ta- bles, iu Q,ueen Elizabeth's reign, she was fain to make an injunction to restrain such ungodly fury ; and appointed decent and comely tables covered to be set up again in the same place, where the altars stood : thereby giving an interpretation of this clause in our Communion-book. For the word " table ^' here stands not exclusively, as if it might not be called an " altar " but to show the indifiier- ency and liberty of the name ; as of old it was call- ed " mensa Domini," the table of the Lord : the one having reference to the participation, the other to the oblation of the eucharist. Bp. Overall. (5.) It was the practice of the primitive Church, to have the altar covered with a clean linen cloth. In the Sacraraentary of St. Gregory it is called "Palla altaris,"to distinguish it from the '• Corporis palla," or the cloth thrown over the consecrated bread. 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 otlier de- cent furniture, meet for the high mysteries there to be celebrated." And by our own canons, 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 was originally designed for the clean keeping of the said " [white linen] ''cloth;" though the chief use of it now is for ornament and decency. Dr. NichoUs, Wheatly. (6.) Custom has generally prevailed that it should stand in the chancel ; and our governors manifestly approve it. And, if in the chancel, it should stand close to the east wall; the shorter sides or ends of it pointing northward or southward. Dt. Bennet. The words "where morning and evening prayer are appointed to be said," ought to have been ex- punged, after the place was transferred from the table to the reading desk. Shepherd. (7.) " We pray standing," saith Augustin, " which is a sign of the resurrection, at the time of Easier: whence also on all Lord's days that prac- tice is observed at the altar. Bp. Cosins. (8.) Wherever the table be placed, the piiest is THE COMMUNION. 363 obliged to "stand at the north side," (or end thereof, as the Scotch Liturgy expresses it ; which also orders, 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 ofGciating priest, that so the assisting min- ister (if there be one) may not be obhged to stand above him. And Bp. Beveridge has shewn that whenever, in the ancient Liturgies, the minister is directed to stand "before" the altar, the north side of it is always meant. Wheaily. It was the ancient custom to ereqt Churches in the form of a Cross, and to place the altar at the east end. The same position of the altar is pre- served in the English Churches. When therefore the minister is directed to stand at the north side (or end) of the table, it is supposed that he will place himself on the right of it; and this is his proper position, in whatever part of the Church it may be situated. t. c. b. It was the custom of the ancients, that all things, which pertained to the celebration of the Lord's supper, should be said at the altar. In this celebra- tion there is hardly any difference between us and the Protestants in Germany, but that among us the prayers are said by the bishop or minister at the altar, but among them in the desk : in which matter they do not agree with the ancients. Bp. Cosins. It was an ancient custom of the Church, to be traced up as high as the third century, to sing an anthem in this place, called the " Introit ;" because, while this was singing, the priest made his introit, that is, entrance, within the " sceptum " or rail of the altar : which introit was usually a psalm suited to the day or solemnity. And this custom was ordered iu the first book of Edward the Sixth ; and, though omitted in the rubric of the second book, yet it has been, and is still, continued down in our cathedral Churches, and in choirs and places were they sing. Now in many parish Churches, instead of this anthem, is commonly sung a psalm : which is very proper, though the minister should not go up to the communion table ; and rather the more so when he does : because this interposal of a psalm makes a separation and distinction between the two services, which ought to be thus made by dis- tance of time, when it cannot be done by differ- ence of place. Not but in all parish Churches, as well as in choirs, where it can be done with conve- nience to the congregation, this service ought re- gularly tx) be said at the Lord's table: a thing, which Bishop Beveridge, that great saint and ornament of our Church, and great admirer and promoter of our Liturgy, much desires and in- sists upon, as useful to remind people, that there ought at least to be a sacrament, though there be not, on every Sunday and holy-day. Dr. Bisse. (9.) This holy sacrament, and this divine pray- er, had one and the same author ; and therefore the Lord's prayer must be the most proper preface to the Lord's supper, in the celebration of which the primitive Church always used this prayer, as the Fathers testify ; and St. Jerome affirms that Christ himself taught it his apostles to be said at the holy communion. • It seems indeed that our Saviour intended it should be joined to all our offi- ces of devotion, because he ushers it in with this injunction, " When ye pray, say, Our Father," &c. Luke xi. 2. In compliance therewith, as the Church hath again placed it at the entrance into this service, so let us repeat it with a fresh devotion : consider- ing that these, being the words of the Son of God, Avill, if duly repeated, make way for the acceptance of all the rest of our petitions and services. Dean Comber. The minister is here directed to say the Lord's Prayer, and the Collect, in a standing posture, " the people kneeling." The Rubrics in the Com- munion Service are perhaps sufficiently clear in regard to the posture of the Clergy, but in regard to the people they are insufficient. Accordingly, there had been great variety in the practice of dif- ferent congregations, and sometimes much diversity among the individuals of the same congregation. Communicants were embarrassed with considera- tions concerning the attitude which propriety re- quired, while they should have been engaged in the most solemn acts of devotion. The Rubrics of the English Liturgy were not more explicit in this matter. To remedy the evil, the House of Clerical and Lay Deputies, in the General Con- vention of 1829, preferred a request to the Bishops that they would give their opinion concerning the proper postures to be observed, with a view to the promotion of uniformity in the Church. The fol- lowing opinion was subsequently (1832,) adopted by the House of Bishops, and on its being com- municated to the House of Clerical and Lay Depu- ties, that body adopted the following Resolutions, viz : Resolved, that the opinion of the House of Bishops respecting the proper postures to be ob- served at the administration of the Holy Com- munion, be printed and distributed. t. c. b. " The House of Clerical and Lay Deputies, hav- ing at the last Convention, requested the House of Bishops to express their opinion as to the proper postures to be used in the Communion office, with 364 THE COMMUNION. > OUR Father, who art in heaven, Hallow- ed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And for- give us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; Bat deliver us from ^^vil : For thine is the Kingdom, and the Power, and the Glory, for ever and ever. Amen. The Collect. (10.) ALMIGHTY God, unto whom all hearts a view of effecting uniformity in that respect, du- rins: its celebration, and the request having been then ordered to lie on the table for future consider- ation, the House of Bishops now communicate^ to the House of Clerical and Lay Deputies the opin- ion thus requested of them, as follows : — First, with regard to the officiating priest, they are of opinion that as the Holy Communion is of a spiritually sacrificial character, the standing pos- ture should be observed by him, wherever that of kneeling is not expressly prescribed, to wit ; in all parts, including the ante-communion and post-com- munion, except the confession, and the prayer im- mediately preceding the prayer of consecration. Secondly, with regard to the people, the Bishops are of the opinion that they should observe ihe kneeling posture during all the prayers and other acts of devotio*, except the Gloria in excelsis, when standing is required by the rubric, and ex- cept, also, during the allowed portion of the Hymns in metre, when the analogy of our services requires the same posture. The same analogy, as well as fitness of posture for the succeeding private devo- tions, which are required alike by propriety and godly custom, supposes kneeling as the posture in Avhich to receive the final blessing. Analogy, also, and the expression at the close of the shorter exhortation immediately preceding the confession, as well as the rubric before the confes- sion, which suppose the posture of kneeling to be there assumed, indicate that that exhortation, and the longer one immediately preceding, should be heard by the people standing. The postures, therefore, proper to be observed by t^e people, during the Communion office, the Bishops believe to be as follows : — Kneeling during the whole of the ante-commu- niou, except the epistle, which is to be heard in the usual posture for hearing the Scriptures, and the gospel, which is ordered to be heard standing. The sentences of the offertory to be heard sit- ting, as the most favourable posture for handing alms, &c., to the person collecting. Kneeling to be observed during the prayer for the Church militant. are open, all desires known, and from whom no secrets are hid ; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit ; that we may perfectly love thee, and worthily magnify thy holy name, through Jesus Christ^our liOrd. Amen. 4/ T[ Then shall the Minister, turning to ihe Peo- ple, (11.) rehearse distincthj the (12.) Ten Commandments, and the People, still kneeling, shall, (I'i.) after every commandment, ask ( I God mercy for their transgressions ' for the -^1 Stamling during the exhortations. Kneeling to be then resumed, and continued un- til after the prayer of consecration. Standing at the singing of the hymn. Kneeling, when receiving the elements, and du- ring the post-communion, or that part of the ser- vice which succeeds the delivering and receiving of the elements, except the Gloria in eaxelsis, which is to be said or sung standing. After which the congregation should again kneel to re- ceive the blessing. The House of Bishops are gratified at the op- portunity afforded them by the above noticed re- quest of the House of Clerical and Lay Deputies, of contributing to what they hope will be perfect uniformity in all our Churches in the matter now \ before them." \ (10.) This short and devout Collect is both a very fit introduction to the Communion Service, and a proper preface to the repeating of the Ten Com- mandments. The Western Church of old used this very form in this office, and the Eastern prayed be- fore the Sacrament, " O Lord, purify our souls and bodies from all pollutions of flesh and spirit ;" for the pure body of Christ must be received into a pure heart. And as the people were to be purified before the first publication of the law, (Exod. xix. 14 :) so must Ave have clean hearts before we are fit to hear it ; lest, if our minds be impure, sin take occasion by the Commandment to stir up concupis- '] . cence in usi Rom. vii. 8. Dean Comber. ^ (11.) The priest, in rehearsing the Command- ments, speaks as from God; and therefore is or- dered to "turn himself to the people :" whilst they receive them "kneeling;" the posture of reverence and submission to what God commands, and of humiliation for the breach thereof Dr. Bisse. (12.) " Distinctly ;" that is, slowly and deliber- ately : in a manner suitable to the importance of the object, and the dignity of him whose commands they are. Waldo. These divine precepts of the moral law were not appropriated to the Jewish synagogue, but do as much concern and oblige us, as they did them : we vowed to keep them in our baptism; and we renew THE COMMUNION. 365 time past, and grace to keep the law for the time to come, as follow eth. ' Minister. GOD spake these words, (14.) and said, I am the Lord thy God: Thou shall have none other ^ods but me. People. LiOrd, have mercy upon us, and inchne our hearts to keep this law. Ml/lister. Thou shalt not make to thyself any graven imaofe, nor the likeness of any thing that is in heaven abova, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor wor- ship them : For I the Lord thy God am a jealous God ; and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me ; and show mercy unto thousands in them that love me, and keep my commandments. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him jjuiltless that taketh his name m vain, that vow at every communion, and therefore it is very fit we should hear thera often, and have them repeated now, when we are going to make a fresh engagement to observe thera. God hath told us, that "his prayer shall be abomination who turns / ^ away his ear from hearing the law^" (Prov,xxxviii. 9.) And our diligent attention to his will will in- cline him to hear our desires ; so that our obedient and humble hearing of the Commandments makes way for the success of our prayers. And where could the Law be placed in our service more con- veniently, than immediately before the Gospel, to make that more welcome to us, when the Law hath humbled us by its terrors 7 And since we are to confess all our sins before we come to this blessed sacrament of pardon, the Church holds out this , glass unto us, by which we may discover all our '^ offences. Dean Comber. (13.) When we hear these holy Commandments read in the Church, we must receive them with equal reverence and humility as if God himself spake them from mount Sinai: and, because we have offended against them all, we must kneel down as criminals ought to do, and diligently consider, as the priest reads them, what sins we have done against each Commandment ; and when we have found out the particular transgressions, we must at the close of every command, most earnestly beg pardon for them, saying, " Lord have mercy upon ") us," and forgive us for these great offences ; and, that we may never commit the like again, O do thou " incline our hearts to keep these laws." And People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Remember that thou keep holy the Sabbath-day. Six days shalt thou la- bour, and do all that thou hast to do ; but the > seventh day is the Sabbath of the Lord thy J God. In it thou shalt do no manner of work; thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : where- fore the liOrd blessed the seventh day, and hallowed it. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Honoiir thy father and thy p mother ; that thy days may be long in the 1 land which the Lord thy God giveth thee. ) People. Lord, have mercy upon us, and inchne our hearts to keep this law. Minister. Thou shalt do no murder. People. Lord, have mercy upon us, and incline our hearts to keep this law. thus the law of God may be a daily means of our repentance and reformation. Dean Comber. The ten Commandments Avere not appointed to be read in the first English Liturgy of 1549. They made no part of any ancient Liturgy ; nor, if my information be correct, are they read in the Com- munion office of any of the reformed Churches, ex- cept our own : and in ours they were first inserted at the review of Edward's Liturgy in 1552. The order for the rehearsal of them however requires . neither vindication nor apology. At the same time the place, which they occupy, is more proper than any other that could easily be found. They stand in that part of the office, which is more generally preparatory to the holy Communion, immediately after the Collect for purity, and before the Epistle •* and Gospel. And when there is a communion, they are consequently heard by all, by the younger as well as the older part of the congregation ; by those, who do not communicate, as well as those who do. Shepherd. (14.) When the Commandments are read, we should remember that they are not the words of the minister, but of God himself, and we should hear them with the same humility, the same reverence, and the same determination to obey them, with which they were heard by the people of Israel, when they were first announced from Mount Si- nai. For the moral precepts of the Decalogue are as obligatory upon us Christians, as they were upon the Jews, to whom thay were originally delivered. " If thou wilt enter into life, keep the command. 166 THE COMMUNION. Minister. Thou shalt not commit adul- y People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not st6al. People. Lord, have mercy upon us, and inchne our hearts to keep this law. Minister. Thou shalt not bear false wit- / ness against thy neighbour. 1 People. Lord, have mercy upon us, and incline our hearts to keep this law. . Minister. Thou shalt not covet thy A neighboiir's house, thou shalt not covet thy Ip neighbour's wife, nor his servant, nor his \ maid, nor his oX; nor his ass, nor any thmg that is his. People. Lord, have mercy upon us, and wrire all these thy laws in our hearts, we be- seech thee. (15.) T[ Then the Minister may say, Hear also what our Lord Jesus Christ saith : ments," is the precept of our Lord himself. At our baptism a solemn stipulation was made in our names, that we should "learn the Commandments and keep them." At our Confirmation we renew- ed with our own mouths the vows and promises made in our baptism, acknowledging ourselves bound to believe and do all what was then promised for us. These vows and promises we again so- lemnly renew every time we receive the Holv Communion. It is therefore proper that we should hear these Commandments frequently repeated, and more especially at those periods when we are to enter into fresh engagements to observe them. Shepherd. (15.) Our Saviour's Summary of the Divine Law, and the Collect which follows it, wore added in this place by the general Convention of 1789. The object of the addition, says Bishop White, " was to give to the weight of Moses, the greater authority of our Saviour." t. c. b. (16.) We call it "the Epistle," because it is usually taken out of one of the Epistles. But, if at any lime a portion of other Scripture is read instead of one taken out of some of the Epistles, then we say, " The portion of Scripture appointed for the Epistle :" so that our Church, when she makes so manifest a difference at the time of reading, ought not to be blamed, though the word Epistle be some- times given to such portions of Scripture as are taken elsewhere. The Gospel is always taken out of one of the Gospels, and has its name accord- ingly. Dr. Bennet. The words between brackets [or. The portion of Scripture appointed for the EpistleJ were added at THOU shalt love the Lord thy God with all thy heart, and with all ihy soul, and with all thy mind : This is the first and great commandment. And the second is like unto it ; Thou shalt love thy neighbour as thy- self. On these two commandments hang all the law and the prophets. Tl" Let us pray. O ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies, in the ways of thy laws, and in the works of thy commandments ; that, through thy most mighty protection, both here and ever, we may be preserved in body and soul, through our Lord and Saviour Jesus Christ. Ame7i. T[ Then shall he said the Collect of the Day : and immediately after the Colled, the Minister shall read the Epistle, saying, (16.) The Epistle [or, The portion of. Scripture appointed for the Epistle] is written in the chapter of the last Review, to satisfy the dissenters, who charged the minister with telling a lie, when the portion of Scripture was not taken out of an Epis- tle. Dr. Nicholls. They are to be said, when either a portion of the Old Testament, Acts of the Apostles, or Revela- tion is appointed in the place of a passage from an apostolic Epistle. Otherwise the words " The Epistle is written," &c. are to be used. Shephei-d, CoUis. That a portion out of one of the Epistles, written by the holy apostles, ■were read constantly, when the communion was celebrated in the primitive Church, may be proved from many passages outot ancient writers. These readings indeed out of the Epistles lyere larger portions than the Epistles now read. But however these are of so long standing, that a writer, who flourished near a thousand years ago, could not assign the time of their original. The reading of the Gospel, as well as of the Epistle, in the Communion service, was a practice in the Church, at the latest in the sixth century ; for in the council oi Valentia, which was a provincial council, held in Spain, about 520, the following order was made : " We think it fit to be observed, that in that part of the Communion ser- vice, which the Catechumens are to be present at, before the offertory, the Gospels be read according to the order prescribed, after the Epistle." But, that the custom prevailed long before this council, is plain, because the council, in its preface, says, " they did only gather together ancient canons." It may be here noted, that the former part of the service was called " Missa Catechumenorum ;" be- THE COMMUNION. 36 •^— , beginning at the verse. And the Epistle ended, he shall say, Here encieth the Epistle. Then shall he read the Gospel (the People all standing up) (17.) saying, The Holy Gospel is written in the chapter of , beginning at the verse. cause the Catechumens were obliged to go out be- fore the consecration, when the deacon made procla- mation, " Let none of the Catechumens stay : Ite, missa est ; Go, Catechumens, your part of the ser- vice is over." Hence St. Augustin says, " Ecce, post sermoaem fit missa Catechumenis : After ser- mon the Catechumens are dismissed." Hence, towards the latter end of the third century, the Communion service came to be called " missa" or '' mass." Dr. NichoUs. (17.) At the reading of the Gospels two pecu- liar marks of honoiir were shewn in the ancient Church, which continue in our Church at this day. The first is, that all the congregation stand up at the reading of them, as being the word of the mas- ter ; whereas at the reading of the Epistles they are indulged the posture of sitting, as being the words of the servants. This reverence the Ca- tholic Church, throughout the East and West, hath always p^id to the Son of God, above all other messengers. And our Church hath continued the practice of the same, as directed in her rubric ; so that this is not only recommended by antiquity, but also enjoined by authority. Secondly, the other honour, paid to the Gospel, was, that after the naming of it all the people standing up said, " Glory be to thee, O Lord." This usage, borrowed from ancient Liturgies, our reformers continued in ours. Db. Bisse. In ancient Liturgies, and in our first book of Com- mon Prayer, when the passage to be read out of the Gospel was announced by the minister, the people, to evince the joy with which they received it, were directed to say, " Glory be to thee, O Lord." Though in all the subsequent editions of our book this direction has been omitted; yet the practice is very generally retained. It was likewise customa- ry in the ancient Church, after the ending of the Gospel, to say, " Thanks be to God for his Holy Gospel ;" a practice in some places- still continued. Shepherd. (18.) The Church for three hundred years had been content to profess in her Creed that Christ was the Lord; comprehending under this title the highest appellations given to him in Scripture, without stating minutely, or scrutinizing too nar- rowly, a doctrine proposed rather to us as an ob- ject of faith, than of understanding. Happy had It been lor the Christian world, if this moderation of the Church had been suSered to continue ; but Anus^ a discontented priest of Alexandria in Egypt, T[ Here the People shall say. Glory be to thee, O Lord. 11 Then shall be read the Apostles', or Nicene Creed ; (18.) unless one of them hath been read immediately before in the Morning Service. ^J^ either having conceived a diflferent opinion, or wish- ing to bnng himself into notice by the assertion of a novelty, took upon him to maintain, that Christ was not a divine person, in the highest sense, but a creature, superior indeed to human nature, but not a partaker of the supreme Godhead. • The publishing of this opinion raised a violent ferment and schism in the Church. Constantine the Roman emperor summoned a Councilat Nice in Bithyuia, to settle this dispute ; and there, in the year 325, Arius's doctrine was condemned in an assembly of 300 Bishops, and that Creed framed, which from the name of the city was called the Nicene Creed. And here it is necessary to ob- serve, that the meaning of the Creeds of our Church, and ail Creeds that can be composed on Gospel principles, is nothing more than a declara- tion of the sense, in which we accept the profession made in our baptism. By baptism we are admitted into the Church of Christ ; by the command of Christ we are baptized " in the name of the Fa- ther, and of the Son, and of the Holy Ghost." This is the condition, by v/hich alone we can par- take of the Christian covenant ; this is the mark, by which alone we are distinguished from the pro- fessors of every other religion upon earth. When we repeat a Creed, therefore, we do no more than declare our repeated assent to the con- ditions of the baptismal covenant : and it would be sufficient to do this in the very words thai Christ enjoins, " I believe in the Father, the Son, and the Holy Ghost," if explanations had not been de- manded, to shtw what we mean by this declara- tion. Creeds then do not, properly speaking, con- tain articles of faith, but an explanation of the sense, in which we understand the primary posi- tion of our religion. And this view of the matter will shfew us the reason, why no creed is prescribed in Scripture ; why all creeds ever have been, and ever must be, the composition of men. Dean Vincent. Besides the general reasons for repeating the Creed, the rehearsal of our faith before the receiv- ing of the holy communion is founded on these two special grounds. 1. It is meet that all should first profess the same faith, who partake of the same mysteries : for surely, if " no stranger nor uncircumcised person" could eat of the passover, that typical sacrament, (Exod. xii. 43. 48 ;) much more no stranger' to the Christian faith, nor unbe- liever, should partake of the real sacrament of the 368 THE CO]\I*\IUNION. *![ Then the Minister shall declare unto the Peo- ple what Holy days, (19.) or Fasting days, are in the week following- to be observed ; and (ij occasion be) shall Notice be given of the Com- Lord's Supper. 2. As the acknowledgment of the articles of our Christian faith is part of the vow- made at our baptism, so ought the same acknow- ledgment to be repeated at the Lord's Supper, wherein we renew that vow. Dr. Bisse. The reason of omitting the Lord's Prayer, and the Creed, if used before, was to avoid repetition. Bp. White. (19.) The first reason of this direction was, lest the people should observe any such days as had been formerly kept, but were laid aside at the Re- formation: and therefore the Bishops inquired in their visitations, '^ whether any of their Curates bid any other days than were appointed by the new calendar." This danger is now pretty well over ; there beinsr 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 ob- serving 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. Wheatly. (20.) For more effectually explaining the myste- ries of the Creed, and for more vigorously pressing the duties of the Gospel, the ancient Church ap- pointed a Sermon or Homily in this place, which is useful every Sunday, and more especially when there is a Communion ; because by a pious and practical discourse, suited to the holy Communion, the minds of the receivers are put into a devout frame, and made fitter for the succeeding mysteries. Dean Comber. It was the custom of the primitive Church, that at the close of the common service the Bishop or Priest should make an exhortatory discourse to the people. This plainly appears to be at least as early as the time of writing the Apostolic Consti- tutions. St. Ambrose and St. Austin speak of this being the constant practice every Sunday in their time. And indeed innumerable are the Sermons or Homilies, which were spoken in the ancient Churches, and are preserved to our times in the works of St. Chrysostom, Basil, Nazianzen, Aus- tin, and others ; which are generally practical dis- courses, full of excellent piety and warmth ; and in which they very rarely intermix any thing of controversial divinity, but explain a portion of Scrip- ture in a famiUar, though withal a very affecting way, and well adapted for the instruction of the common people. Indeed this province generally munion, and of the Bans of Matrimony, and other matters to be published. J Tl Then shall follow the Sermon: (20.) after ^' which, the Minister, when there is a Commu- was undertaken by the Bishops, who at first volun- / tarily, and afterwards by injunction, preacted ^4. every Sunday, unless hindered by sickness. But however, in the absence of the Bishop, this duty was performed by presbyters, and. by their per- mission, in their presence; Dr. Nicholls. The Sermon was usually an exposition of some part of the Epistle or Gospel, or proper Lesson for the day ; and we may see in St. Augustine, in his Sermons "de Tempore," according to the pattern in Nehem, viii. 8 ; " They read in the book, in the law of God, distinctly, and gave the sense, and caused the people to understand the reading." And the preacher was in his exposition appointed to ob- serve the catholic interpretation of the old doctors of the Church ; as we may see in the nineteenth canon of the sixth council of Constantinople, held in TruUo. The canon is this. " Let the governors of Churches, every Sunday at the least, teach their clergy and people the oracles of piety and true re- ligion ; collecting out of divine Scripture the sen- tences and doctrines of truth, not transgressing the ancient bounds and traditions of the holy fathers. And, if any doubt or controversy arise about Scrip- ture, let them follow that interpretalipn which the lights of the Church, and the doctors have left in their writings. By which they shall more deserve commendation, than by making private interpreta- tions, which if they adhere to, they are in danger to fall from the truth." To this agrees the canon made in Queen Elizabeth's time, in the year 1571. " The preachers chiefly shall take heed, that they teach nothing in their preaching, which they would have the people religiously to observe and believe, but that which is agreeable to the doctrine of the Old Testament and the New, and that which the catholic Fathers, and ancient Bishops, have gather- ed out of their doctrine." These golden canons, had they been duly observed, would have been a great preservative of truth and the Church's peace. The Sermon was not above an hour long, as St. Cyril informs us. Bp. Sparrow. The ancient practice of explaining considerable portions of Scripture to the people was revived by our reformers. Before them Colet had employed many years in publicly expounding all the Epistles written by St. Paul. Archbishop Cranmer ex- pounded Hebrews, as Bishops Hooker, Latimer, and Jewel, did Jonah, the Lord's Prayer, many of the Epistles, and all the Epistles and Gospels used in Communion service on Sundays and holy-days. From the practice of Ambrose, Origen, Chrysos- tom, and Austin, among the ancients, and of our THE COMMUNION. 36i; nion, shall return to the Lord's Table, (21.) and begin the Offertory, (22.) saying one or reformers and other more modern divines, we may witii safety affirm, that explaining and applying portions of Scripture read in the Lessons, (and other parts of the public service,) is a very beneficial mode of preaching to ordinary congregations. Shepherd At the time of the Reformation in England, many of the clergy were exceedingly illiterate, and it was also suspected that some of them still fa- / voiired the tenets of the Church of Rome. There- 1 fore to supply the defects of some, and to oblige the / rest to teach according to the form of sound doctrine, there were two books of Homilies prepared : the first •was published in King Edward the Sixth's time, 1547, supposed to be written chiefly by Abp. Cran- mer ; the second was not finished till about the time of Edward's death, so it was not published before Queen Elizabeth's time, 1560, having been proba- bly written by Bp. Jewel. The design of them was to mis speculative points with practical mat- ters: some explain the doctrine, and others enforce the rules of life and manners. These are plain and short discourses, chiefly calculated to possess the nation with a sense df the purity of the Gospel, in opposition to the corruptions of popery, and to reform it from those crying sins, which had been so much connived at under popery, while men knew the price of them, how to compensate for them, and to redeem themselves from the guilt of them y by masses and sacraments, by indulgences and ab- solutions. These two books of Homilies, upon their first publication, were distributed throughout the king- dom ; and the parochial clergy were commanded to read them in their Churches. When compared with the age in which they were written, they may be considered as very extraordinary composi- tions, though perhaps every argument and expres- sion in them is not to be approved : but whoever yj will peruse them with candour and attention, will be convinced that they contain, as the 35th Article ' expresses it, " a godly and wholesome doctrine." The compilers of the Articles thought them " ne- cessary for the times" in which they lived: and directed them " to be read in Churches by the min- isters, diligently and distinctly, that they may be understanded of the pt'ople." The English lan- guage has changed so much since those Hom- ilies were written, that they would scarcely now be understood by a common congregation: and therefore the reading of them publicly, as it would no longer answer any good purpose, has fall- en into general disuse, with the tacit consent of the governmg part of the Church. The clergy nowever may still study them with advantage to 47 more of these sentences following, (23.) as he thinketh most convenient. (24.) themselves ; and may, with advantage to others, transfer parts of them into their sermons, with such alterations as the change of circumstances may render expedient. The want of learning in the clergy at the time of the Reformation has been already noticed : and indeed so incompetent were they to the duty of preaching, that it was forbidden by four successive sovereigns of very different religious principles ; by Henry the Eighth, Edward the Sixth, Queen Mary, and Q,ueen Elizabeth. Towards the end of Q,ueen Elizabeth's reign the clergy were consider- ably improved in point of literature : but even at that time it has been reckoned that there were 8000 parishes without preaching ministers. James the. First made a canon, directing that a Sermon should be preached every Sunday, and in every parish Church, which had a minister licensed for that purpose : but, by another canon, unlicensed minister-j were permitted only to read a Homily. And our present form of orderiug deacons does not empower them to preach, unless they " be there- unto licensed by the bishop himself:" but to a priest, the bishop says, " Take thou authority to preach the word of God." ' Bp. Burnet, Bp. Tomline. (21.) After the confession of our faith follows the exercise of our charity, without which it would be but a dead faith. James ii. 22. Now as charity is to be expressed three ways, so we have direc- tions for each of those ways, by giving, " in the Sentences;" by praying, "in the prayer for the Church militant ;" and by forgiving, " in the gener- al warning :" as for the charity of giving towards the relief of the poor, it is frequently and strictly commanded in the Gospel, hath the best examples of it, and the largest rewards promised to it, being instead of all the costly offerings of the Jews, and the only chargeable duty to which Christians are obliged : it recommends our prayers, and thence St. Paul prescribes, and the ancient Church in Justin Martyr's time used to have collections every Sunday : however, when we receive the sa- crament, it is absolutely necessary. Christ gave his alms at the passover (John xiii. 29.) and sup- poses we will never come to the altar without a gift. Matt. V. 23. The first Christians gave all they had, and those in after times dedicated large and noble oblations when they communicated, nor was any (of ability) allowed to receive without giv- ing something ; and to reject any man's oblation, was to deny him a share in the benefit of these mysteries : wherefore to stir us up more effectual- ly to give bountifully, here are divers select sen- tences. Dean Comber. 370 THE COMMUNION. LET your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. St. Matt. V, 16. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal : But lay up for yourselves treasures in heav- en, where nntlier moth nor rust doth cor- rupt, and where thieves do not break through nor steal. St. Matt. vi. 19, 20. Whatsoever ye would that men slioulddo to you, even so do to them : for this is the law and the prophets. St. Matt. vii. 2L Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of hea- ven ; but he that doeth the will of my Fa- ther which is in heaven. *S'^ Matt. vii. 2\. Zaccheus stood forth, and said unto the Lord, Bahold, Lord, the half of my goods I give to the poor ; and if I have done any wrong to any man, I restore fourfold. >S'^. Luke xix. 8. Who goeth a warfare at any time at his own cost? Who phinteth a vineyard, and eateth not of the fruit thereof? or who feed- eth a flock, and eateth not of the milk of the flock ? 1 Cor. ix. 7. If we have sown unto you spiritual things, is it a great matter if we shall reap your worldly things? 1 Cor. ix. 11. Do ye not know, that they who minister (22.) So called, because it is that part of the Communion service, in which the offerings are made. The custom of making oblations at the Communisn is certainly apostolical, as appears from 1 Cor. xvi. 2 : " On the first day of the week let every one lay by him in store as God hath pros- pered him." Which custom continued down to the following ages, as appears from different pas- sages in Justin Martyr, Tertullian, St. Cyprian, St. Ambrose, and other ancient writers. Out of those offerings, which were not always in money, but in bread, wine, corn, &c., were taken as much bread and wine, as served for the celebration of the Communion at the time ; but if any persons were under public infamy, by reason of any ill actions by them committed, their offerings were not to be received. These offerings in the primitive times ■ were so considerable, that they were divided into four portions : one for the relief of the poor ; the second the bishop retained for his maintenance ; the third was for the maintenance of the Church and its ornaments ; and the fourth for the Clergy, The office of the offertory was used in Walafrid Strabo's time, who lived in the middle of the ninth century ; and it was so long before his time, about holy things, live of the sacrifice ; and they who wait at the altar, are partakers with the altar ? Even so hath the Lord also ordained, that they who preach the gospel, should live of the gospel. 1 Cor. ix. 13, 14. He that soweth little, shall reap little ; and he that soweth plenteously, shall reap plen- teously. Let every man do according as he is disposed in his heart, not grudgingly, or of necessity ; for God loveth a cheerful giver. 2 Cor. ix. 6, 7. Let him that is taught in the world, minis- ter unto him that teacheth, in all good things. Be not deceived, God is not mocked : For whatsoever a man soweth, tliat shall he reap. Gal. vi. 6, 7. While we have time, let us do good unto all men : and especially unto them that are of the household of faith. Gal. vi. 10. Godliness is great riches, if a man be con- tent with that lie hath : for we brought no- thing into this world, neither may we carry any thing out. 1 Tim. vi. 6, 7. Charge them who are rich in this world, that they be ready to give, and glad to dis- tribute ; laying up in store for themselves a good foundation against the time to come, that they may attain eternal life. 1 Tim. vi. 17, 18, 19. God is not unrighteous, that he will for get your works and laboi^r that proceedeth of love ; which love ye have showed for his that he could not tell to whom to ascribe its ori- ginal. Dr. NichoUs. (23.) These are in the place of the Antiphona or Anthem which we find in the old Liturgies after the Gospel, and which, from their being sung whilst the people made their oblations at the altar, were called " Offertory." The sentences which our Church has here selected for that puspose are such as contain instructions, injunctions, and exhor- tations to this great duty ; setting before us the ne- cessity of performing it, and the manner of doing it. Some of them (namely, those from the sixth to the tenth inclusively, unless the ninth be ex- cepted) respect the clergy. And it was with an eye, I suppose, to this difference, that in the last re- view there was a distinction made in the rubric that follows these sentences, between " the alms for the poor," and " the other devotions of the people." Wheathj. (24.) That is, " according to the length or short- ness of the time, that the people are offering," as it was worded in King Edward's first Common Pray- er. Wheatly. It may not be amiss on this subject of the offer- tory to observe farther, that, when there is no col- THE COMMUNION. 371 4 name's sake, who have ministered unto the saints, and yet do minister. Heb. vi. 10. To do good and to distribute, forget not ; for with such sacrifices God is well pleased. Heb. xiii. 16. Whoso hath this world's good, and seeth his brother have need, and shutteth up his compassion from him, how dvvelleth the love of God in him ? 1 St. John iii. 17. Give alms of thy goods, and never turn thy face from any poor man ; and then the face of the Lord shall not be turned away from thee. Tobit iv. 7. Be merciful after thy power. If thou hast much, give plenteously ; if thou hast little, do thy diligence gladly to give of that little : for so gatherest thou thyself a good reward, in the day of necessity. Tobit iv. 8, 9. He that hath pity upon the poor, lendeth lection of alms made, there is no occasion to use any of the sentences appointed to be recited during the time of a collection. For the sense of the Church appears to have been, that alms and the sentences are intended always to accompany each other : and the obvious inference is, that, where the former are wanting, the latter will seem superflu- ^ous and without warrant. Archdeacon Sharp. ^2^. (25.) The Deacons are the most proper persons for this business, it being the very office for which their order was instituted. Acts. vi. And for this reason the Scotch Liturgy does not allow the Church-wardens to do it, but at such times " when there are no Deacons present." It is now indeed grown a custom with us for the Church-wardens to perform this office, namely, to gather the alms and devotions of the congregation, which, by all the books before the Scotch Liturgy, they were order- ed, as I have observed, "to put into the poor man's ' 6ox ;" 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 Tem- ple Church in London. Now indeed they are or- dered to make use of a " decent basin to be pro- vided by the parish for that purpose." With which, in most places, especially here in town, they go to the several seats and pews of the con- gregation. Though in other places they collect at the entrance into the chancel, where the people make their offerings as they draw towards the al- tar. This last way seems the most conformable to the practice of the primitive Church, which, in pursuance of a text delivered by our Saviour, or- dered that the people should come up to the rails of the aUar, and there make their offerings to the priests. Matt. v. 23. And with an eye, I suppose, to this practice, the unto the Lord : and look, what he layeth out, it shall be paid him again. Prov. xix. 17. Blessed be the man that provideth for the sick and needy : the Lord shall deliver him in the time of trouble. Psalm xli. 1. Tl Whilst these Sentences are in reading, the Deacons, (25.) Church-wardens, or other Jit persons appointed Jor that purpose, shall re- ceive the Alms Jor the poor, and other Devo- tions of the People, in a decent Basin to be provided by the Parish Jor that purpose ; and reverently bring it to the Priest, who shall humbly present and place it upon the Holy Table. ^ -^ T[ And the Priest shall then place upon the Table (26.) so much Bread and Wine as he shall 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, ofTered them to God by the hands of the priest. Wheatly. >^ (26.) " Then," that is, after presenting the basin '^ with the alms. Shepherd. In the ancient 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 elements were removed and placed upon the holy altar itself, with a solemn prayer. Now though Ave have no side-table au- thorized by our Church ; yet, in the first Common Prayer of King Edward the Sixth, the priest him- self 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. After which the Scotch Liturgy was the first wherein we find it restored : but there the presbyter is directed " to offer up and place the bread and wine prepared for the Sacrament upon the Lord's table, that it may be ready for that ser- vice." And Mr. Mede, having observed our own Liturgy to be defective in this particular, was pro- bably the occasion, that, in the review of it after the Restoration, this primitive practice was restor- ed, and the bread and wine ordered by the rubric to be set solemnly upon the table by the priest him- self. From whence it appears, that the placing of the elements upon the Lord's table, before the be- ginning of morning prayer, by the hands of a clerk or sexton, (as is now the general practice,) is a 372 THE COMMUNION. think sufficient. After which done, he shall say, (27.) Let us pray for the whole state of Christ's Church (28.) militant. (29.) ALMIGHTY and everiiving God, who, by thy holy Apostle, hast taus^ht ns to make prayers and supplications, and to ^ive thanks, breach of the aforesaid rubric; and consequently thai it is the duty of every minister to prevent it for the future, and reverendy to place the bread and wine himself Upon the table, immediately after he has placed on the alms. Wheatly. "Though our Church," as Dr. Nicholls truly says, " has not ordered any particular prayer for tliis action of the priest, he ought not to neglect the action itself:" which reason holds much stronger when we consider, that there is an expression to be used in the prayer following the action, that pre- supposes the action to be done by the minister : which expression is rendered insignificant, if he omit the action. Archdeacon Sharp. (27.) The second way of expressing our charity is by prayer; and though we cannot relieve all men, God can, and so we must pray for all to him that is able to supply all mankind. And because the Communion is the highest exercise of charity, therefore of old this universal intercession was used in this office, where they prayed for the peace of the Church and state, for civil rulers, and for all Christians, especially the afflicted, as St. Cyril as- sures us: and Optatus calls this "the appointed form in the mysteries of the Sacrament, in which we offer for the whole Church." And we do not (as the Roman Church) crowd this into the Pray- er of Consecration ; but, as in St. Chrysostom's Liturgy, we make this prayer soon after the Gos- pel, since none are so likely to say this charitable prayer devoutly for all, as they who observe the rules of the Gospel. And there are two things to recommend this prayer; first, our alms just now affered to God by his minister, which the Scripture assures us give great efficacy to our prayers; se- condly, our commemoration of the great sacrifice of Christ's death, the symbols of which are now to be set upon the holy table, that we may plead for all the world by the memorial of that oblation which obtained mercy for all, and by which Christ now intercedes for all in heaven. 2. As for the prayer itself, besides the preface and conclusion, it doth contain prayers, supplica- tions, intercessions, and giving of thanks, which are to be made for all men. Dean Comber. (28.) As there are few in proportion, to whom we can do good with our substance ; and many, that are much above our alms, and yet need our nrayers ; we proceed to offer them up " for the for all men : we humbly beseech thee most mercifully [*to accept our alms and obla- tions, and] to receive these our prayers, which we offer unto thy divine Majesty ; beseeching thee to inspire continually the •Universal Church with the spirit of truth, unity, and concord : and grant that all those who do confess thy holy name may agree in whole state of Christ's Church, militant," that is, carrying on a warfare against the enemies of the soul, "here on earth:" that all the members of it may not only have " the spirit," the fervent desire, "of truth, unity, and concord," but may actually " agree in the truth of God's holy word, and live in unity and godly love." Then we petition more es- pecially for those, whose stations, as Christian ru- lers, magistrates, and clergy, or whose sufferings of any kind, require it most : and give thanks for those, who are got beyond the reach of sufferings ; begging, that we may " follow their example," as far as it was a " good" one, and share in their hap- piness. Abp. Seeker. The form of this prayer is most ancient and apos- tolical. We find in the Constitutions of the apos- tles, which was a book made to declare the customs of the Church before Constantine's time, this pray- er at large, first for the state of Christ's Church : and then for the particular members of it ; chiefly for the emperor and powers of the world, that they may be at peace with us : which is the reason that it is called in the Greek Liturgies " the catholic or general collect," and " the prayer for peace." And it is the source and fountain of those prayers, which were afterwards framed into the form of our lita- nies. St. Ambrose saith, that this prayer was al- ways made before the consecration of the sacra- ment. Bp. Cosins. The words "Let us pray" are manifestly ad- dressed to the people, and the voice should be managed accordingly. The minister ought also to make a pause after the pronunciation of them, that the people may have full time enough to kneel down and compose themselves for prayer, and so be ready to join in the very beginning of this form. Dr. Bennet. (29.) Christ's Church, that is, the whole nirni- ber of the faithful, is usually divided into two parts : namely, the Church militant, and the Church triumphant. By the Church "militant," or in a state of warfare, we mean those Christians, who are at present alive, and perpetually harassed with the temptations and assaults of the world, the flesh, and the devil ; and whose life is consequent- ly a continual warfare under the banner of our ♦ If there be no alms or oblations, then shall the words to accept mir alms and oblatioM, and be le^ unsaid. THE COMMUNION. 373 the truth of thy holy word, and Hve in unity and godly loVe. We beseech thee also, so to direct and dispose the hearts of a]! Chris- tian Rulers, that they may truly atid impar- tially administer justice, to the punishaient of wickedness and vice, and to tlie jnain- tenance of thy true religion and virtue. Give grace, O heavenly Father, to all Bish- ops and other iVIiiiisters ; that they may, botii by tht*r life and doctrine, set fortli thy true and lively Word, and rightly and duly ad- minist^T thy holy Sacraments. And to all thy people give thy heavenly grace ; and especially to this cona^regalion here present ; that with meek tieart, and due reverence, they may hear and receive thy holy Word ; blessed Saviour. By the Church triumphant we mean those Christians, who have departed this life in God's true faith and fear ; and who now en- joy Jn some measure, and after the day of judg- ment shall be fully possessed of, that glory and /triumph, which is the fruit of their laboiirs, and the ' reward of those victories wiiich they obtained over their spiritual adversaries, during the time of their trial and combat here upon earth. Dr. Bennet. Alms and oblations give efficacy to prayer. They are the wings, on which it mounts more rapidly to heaven. In "the Prayer for Christ's Church'' we (^ shew, that our charity extends whither our alms cannot reach : we recommend all mankind to the mercy of him, who is able to receive all, and of whose bounty all have need. And can we at any lime more effectually plead with God, than when wecommemorate the sacrifice of the death of Christ, the symbols of which are now placed upon the al- tar? This sacrament has been styled the " grand intercession:" and we most efficaciously intercede for all the world by the memorial of that "one ob- lation once offered," which obtained forgiveness iC' — for all, and by virtue of which our M^iator in hea- ven «till intercedes for all. Prayers to the same effect were ofifered in the primitive Church at the celebration of the Eucha- rist, and occur in ancient and modern Liturgies. One similar to this, but inferior in point of compo- sition, occurs in the Liturgy ascribed to St. Chry- sostom, a little before the consecration. But a form of superior, or even equal excellence to this, is no where to be found. It is composed upon the prin- ciples laid down by St. Paul, in his exhortation to Timothy : and accordingly consists of prayers, sup- plications, and intercessions for the whole catholic Church : beseeching God to inspire it with the spi- rit of truth and concord, and that the individual members may live together in unity and charily. It then prays more distinctly for the different or- ders, of which the Church is composed : first, for truly serving thee in holiness and righteous- ness all the days of their life. And we most humbly beseech thee, of thy goodness, O Lord, to comfort and succoi/ir all those who, in this transitory life, are in trouble, sorrow, need, sickness, or any other adversity. And we also bless thy holy name, (30.) for all thy servants departed this life in thy faith and fear ; beseecliing thee to give us grace so to follow their good examples, that with them we may be partakers of thy heavenly kingdom : Grant this, O Father, for Jesus Christ's sake, (31.) our only Mediator and Advocate. Amen. -f^ T[ When the Minister giveth foaming (32.) for christian rulers; secondly, for the clergy ; and lastly, for the people : that they may all, with sin- cerity and fidelity, discharge the duties allotted to their respective stations. The conclusion contains a thanksgiving for the deceased members of the Church, with a petition that the living may follow their good examples, and be finally partakers of the same inheritance of everlasting life and glory. Shepherd. (30.) Those prayers for the dead, which the Ro- man Missal hath here added to this office, our Church hath prudently rejected ; because they have no ground in Scripture, nor good foundatioa in the purest antiquity : and also because they can do no good to the wicked, who only need them ; and are a disparagement to holy persons, by sup- posing them in a state of misery. Our Church here restores the eucharistical prayer, which many of the fathers mention ; not praying for the dead but praising God for such of them as are departed in the faith and fear of God. Dean Comber. (31.) The prayer concludes with entreating our heavenly Father to grant our former petitions, "for Jesus Christ's sake, our only Mediator and Advo- cate." This general conclusion of all our prayers would not be remarked particularly here ; but that v the Mass hath thrust in the names of the Blessed Virgin and other saints into this supplication, through whose merits and prayers they intercede even in this place, where there is a lively com- memoration of the death of Christ our only Media- tor: which seems to intimate, that to plead in vir- tue of our Lord's passion is not sufficient, and that that intercession, by which the holy Virgin and all other saints became accepted by God, was not alone forcible enouih. But we desire no other Media- tor, nor need any other Advocate, but our Lord Jesus, who is here represented. (1 Tim. ii. 5.) (J^ Dean Comber. (32.) Great mysteries ought to have great prepa- ration : the paschal lamb was to be chosen four days 374 THE COMMUNION. the Celebration of the Holy Communion (ichich he shall always do upon the Sunday, or some Holy Day immediat&ly ■preceding) he shall read this Exhortation following ; or so much thereof as, in his discretion, he may think con- venient. DEARLY beloved, on day next, I purpose, througfi God's assistance, to admin- ister to all such as shall be religiously and devoutly disposed, the most comfortable Sa- crament of the Body and Blood of Christ ; to be by them received, in remembrance of before it was slain . (Exod. xii. 3. 6.) The Jew- ish feasts were proclaimed some time before, (Levil. XXV. 9;) and Hezekiah gave public warn- ing of his intended passover a good while before the celebration. (2 Chron. xxx.) But we have a higher mystery to perform, and do it now so sel- dom, and are so unprepared for it, that it is neces- sary to give us so large a lime before it, to dispose our souls for the worthy receiving thereof; and this present exhortation, not oixly declares the in- tended time, but also may be very serviceable to our preparation. Dean Comber. The ancient Church indeed had no such exhor- tations : for their daily, or at least weekly commu- nions 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 ig- norant, and others forgetful of this duty ; most of us unwilling, and all of us more or less indisposed for it ; it was thought both prudent and necessary to provide these exhortations, to be read " when the Minister gives warning of the Communion, •which he is always to do, upon the Sunday or some holy-day immediately preceding." As to the composures themselves, they are so extraordinary suitable, that if every communicant would duly weigh and consider them, they would be no small help towards a due preparation. The first contains proper exhortations and instructions how to prepare ourselves : the latter is more ur- gent, and applicable to those who generally turn their backs upon those holy mysteries, 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 Min- ister shall observe that the people " are negligent to come." Wheatly. (33.) The grace, which we have by the holy Eucharist, doth not begin but continue life. No man therefore receiveth this Sacrament before oaptism, because no dead thing is capable of uour- his meritorious Cross and Passion ; whereby alone we obtain remission of our sins, and are made partakers of the kingdom of Heaven. Wherefore it is our duty to ren- der most humble and hearty thanks to Al- mighty God, our heavenly Father, for that he hath given his Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual lood and sustenance in that holy Sacrament. (33.) Which being so divine and comfortable a thing (34.) to them who receive it worthily, and so dangerous to those who will presume to receive it un- ishment. That which groweth must of necessity first live. If our bodies did not daily waste, food to restore them were a thing superfluous. And it may be that the grace of baptism would serve to eternal life, were it not that the state of our spirit- ual being is daily so much hindered and impaired after baptism. In that life therefore, where neither body nor soul can decay, our souls shall as little re- quire this Sacrament, as our bodies corporal nour- ishment. But as longas the days of our warfare last, during the time that we are both subject to diminution and capable of augmentation in grace, the words of our Lord and Saviour Christ will re- main forcible, " Except ye eat the flesh of the Son of man and drink his blood, ye have no life in you." John vi. 53. Life being therefore proposed unto all men as their end, they, which by baptism have laid the foundation and attained the first be- ginning of a new life, have here their nourishment and food prescribed for continuance of life in them. Such as will live the life of God, must eat the flesh and drink the blood of the Son of man : because this is a part ot that diet, which if we want we cannot live. Hooker. (34.) It is not easy to recount the many divine and admirable effects, which the ancient Church attributed to a devout and pious reception of this holy Sacrament. From passages in the writings of St. Ignatius, St. Irenaius, Tertullian, St. Cyril, and others, it is plain that these early fathers held, not only that much Christian grace and spiritual assistance was conveyed by a due receiving of this holy Sacrament ; but that this was a sort of seed sown in them, which, by a preternatural virtue con- tained in it, would raise them up to eternal life. Dr. Nicholls. This Sacrament like all things that are high and fair, hath excellency enough to invite us to desire it, and yet danger sufficient to make us afraid to go about it rashly. And here our spirit- ual guide, having surveyed them both, makes a faithful report, as Caleb and Joshua did. Numb, xiv. 6, 7. He doth not deny that there is hazard and pains in the attempt, but the honour and ad- > THE COMMUNION. 375 "w'orthily ; my duty is to exhort you in the mean season, to consider the dignity (35.) of that holy Mystery, (36.) and the great peril of the unworthy receiving thereof; and so to search andexamine yoar own consciences, (and that not Ughtly, and after the manner of dissemblers with God; but so) that ye may come holy and cletin to such a heaven- ly feast, in the marriage-garment required by God in holy Scripture, and be received as worthy partakers of that holy Table. The way and nieans thereto is, First, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of liie. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours ; then ye shall reconcile yourselves unto them ; being ready to make restitution and satisfaction, according to the uttermost of your powers, for all injuries and wrongs done by you to any other ; and being likewise ready to forgive others who have offended you, as ye would have forgiveness vantage doth far outweigh them. both. He con- siders it is ''a divine thing," as the ancients called it, to be a companion of God's table, and to be made partakers of his nature : and also it is the sweetest " comfort" in the world, to behold these lively representations of our perfect expiation, to receive the pledges of pardon and immortality. On the otlier side our spiritual guide considers, that for the obstinate and profane, for those that have sinned and will sin, it is very dangerous to press ia to this celestial banquet. Wherefore upon the whole inquiry the minister doth exhort us, to spend the time between this and the Sacrament well : for, if we come not to it, we lose this "divine comfort ;" if we come unworthily, we run into an unknown danger: he is unwilling therefore we should be deprived of the comfort, or incur the mischief; and therefore he doth exhort us to pre- pare, for so we shall be sure of the advantage, and avoid the evil. Dean Comber. (35.) There are two things especially to be done in this " mean season." The first is consideration of " the dignity " of the sacrament, which St. Paul .calls "discerning the Lord's body," (1 Cor. xi. 29;) that is, making much difference between this and our ordinary food. The second is that, which St. Paul and we both call " examination." 1 Cor. xi. 28. And these are no more than what every prudent man doth, before he sets upon any great of your offences at God's hands: For other- ^, wise the receiving of the Holy Communion doth nothing else but increase your condem- nation. Therefore, if any of you be a blas- phemer of God, an hinderer or slanderer of his Word, an adulterer, or be in malice or envy, or in any other grievous crime ; re- pent ye of your sins, or else come not to that holy Table. And because it is requisite that no man should come to Holy Communion, but with a full trust in God's mercy, and with a quiet conscience ; therefore, if there be any of you, who by these means cannot quiet his own conscience herein, but requireth further com- fort or counsel ; let him come to me, or to some other Minister of God's word, and open his grief; that he may receive such godly counsel and advice, as may tend to the quiet- ing of his conscience, and the removing of all scruple and all doubtfulness. 1[ Or, in case he shall see the People negligent to come (37.) to the Holy Communion, instead of the former, he shall use this Exhortation. (38.) DEARLY beloved brethren, on I intend, by,God's grace, to celebrate the Lord's ' affair. Frst, he surveys the nature of the work: secondly, he examines his own fitness to undertake it. Thus we must consider the " dignity " of this holy mystery, to make us full of desires and hum- ble ; and the danger, to put us upon the strictest care and preparation. Our next duty is to search and try how we are fitted for it : we must not only admire the guest, but prepare and cleanse the heart for his reception. Dean Comber. (36.) "Sacrameni;" and "mystery" are the same thing. Only that that which is seen is pro- perly called a " sacrament ;" and that Avhich is sig- nified by the former is called a " myestery." Bp. Cosins. (37.) No minister of God must say, that he can- not get such a convenient number, as the rubric requires, to communicate with him as often as he himself is disposed, until he can truly say, that he has applied to his people more than once, in the words of this Exhortation following : and until he has begged of God, to touch their hearts with a due sense of their duty and danger, as he promises, and will not fail to do, considering how very much depends on so sacred and saving an ordinance. When the tender love of God will not prevail with Christians to consider their ways, they will learn from this Exhortation what they must ex- pect from the despised offers of mercy. Bp. Wilson. 376 THE COMMUNION. Supper ; nnto which, in God's c>ehalf, I bid you all who are here present ; and beseech you for the Lord Jesus Christ's sake, that ye will not refuse to come thereto, beinjr so lov- incjly called and bidden by dd him-elf. Ye know how grievous andunkuid a thincr itis, when a man hath prepared a rich feast, deck- ed his table with all kind of provisions, so that there lacketh nothins: hut the guests to sit down ; and yet they who are called (with- out any cause) most nnthankfuUy refuse to como. Which of you in such a case would not be moved? Who would not think a great injury and wrong done unto him? Wherefore, most dearly beloved in Christ, take ye good heed, lest ye, withdrawing yourselves from this holy Supper, provoke God's indignation against you. It is an easy matter for a man to say, I will not com- municate, because I am otherwise hindered with worldly business. But such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come : v/herefore then do ye not repent and amend ? When God calleth you, are ye not ashamed to say, ye will not come ? When ye should return to God, will ye excuse yourselves, and say, ye are not ready ? Consider ear- nestly with yourselves, how little such feign- " ed excuses will avail before God. Tiiose who (38.) Though the frequency of our communica- ting be not expressly determined in Scripture, yet it is there supposed we will do it often ; and this latitude was left, to give us opportunity to shew our love by coming freely and frequently, not to excuse our negligence or impiety in a customary or constant omitting of this duty, which is so hein- ous and so common a sin in tliis age ; and so great a scandal in some who call themselves proteslants, that there was never more need of this pious and rational Exhortation, than in these days. For it contains, first, a declaration of the time when this Sacrament is to be celebrated. Secondly, an invitation of all that are present to come. Thirdly, the arguments to move them to it, being, 1. A plain similitude from the guests who arc invited by aa ordinary man to a rich and costly feast, and they ungratefully refuse to come : or if this would highly displease us, much more must our with- drawing from this Sacrament provoke God. Secondly, We argue from the frivolousness of those pretences which men use to excuse their staying away, namely, That they are busy and cannot, or sinful and dare not come, both of these being very base and very vain in God's sight. Thirdly, We argue from the example of tiiose who refused the feast in the gospel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast. Wherefore, according to mine office, I bid you in the name of God, I call you, in Christ's behalf, I exiiort you, as ye love your own salvation, that ye will be partnkers of this Holy Communion. And as the Son of God did vouchsafe to yield up his soul by death upon the cross, for your salvation ; so it is your duty to receive the Communion in remembrance of the sacrifice of his death, as he himself hath commanded : which if ye sliall neglect to do, consider with yourselves, how great is your ingrati- tude to God, and how sore punishment hangeth over your heads for the same, when ye wilfully abstain from the Lord's Tabic, and separate from your brethren who come to feed on the banquet of that most heavenly food. These things if ye earnestly consider, (39.) ye will by God's grace return to a bet- ter mind : for the obtaining whereof we shall not cease to make our humble petitions unto Almighty God, our heavenly Father. T[ At the time of the Celebration of the Commu- nion, (40.) the Priest shall say this Exhorta- tion. DEARLY beloved in the Lord, ye who were invited to the feast in the Gospel, and made such Idnd of excuses, yet were justly condemned. i „ Fourthly, We apply all by shewing, 1. Our care ^! - in providing this heavenly feast ; 2. Our desires that all may come ; 3. Their duty to come in thankfulness for the death of Christ; 4. Their danger if they wilfully stay away, since it is like- ly they will be severely punished for so great a sin against God, and so foul a scandal to their brethren. Lastly, We conclude with hopes that they will, and prayers that they may, return to a better mind. Dean Comber. (39.) Were the sin and danger of neglecting this holy Sacrament duly considered, there would be fewer offenders of this kind ; and if we have been guilty therein, whatsoever we have deserved for former omissions, it appears that your estate is j not yet desperate, because God hath spared us, and given us this one invitation more. It is likely we heard this exhortation but slightly before, and re- solved not to come however: and if we will weigh it seriously now, and beg the help of God's grace, there is no doubt we may repent and amend. For we are herein courteously invited, and earnestly expressed, to come ; our scruples are satisfied ; our excuses shewed to be vain ; our duty is made evi- Q THE COMMUNION. 377 mind to come to the Holy Communion of the Body and Blood of our Saviour Christ, must consider how St. Paul exhorteth all persons diligently to try and examine them- selves, before they pres-ume to eat of that dent ; and our peril of neglecting it is fully express- ed: so that it should seem tliat nothing, but obsti- nate purpose to despise reason and example, the injunctions of God, and the request of our well- wishers, can after this keep us back. Dean Comber. (40.) The former exhortation is designed to in- crease tlie numbers, and this to rectify the disposi- tions, of the communicants, that they may be not only many, but good : the very mysteries of the Gentiles were veiled with many coverings, to make them more sacred : and in the Greek Church, be- side all other preparatory matters, the priests invited the worthy, and warned the unworthy, when they were come to the Lord's table : which repeated warning is nv»re necessary in this looser age, and this excellent form is rarely suited to this occasion : for it recommends to us two great and necessary duties; first, the duty of self-examination; which is, 1. pressed by arguments taken from the divine authority enjoining it, (l.Cor. xi. 28;) from the great benefits which follow the doing it well, and the great sin and danger consequent to the doing it ill. 2. It is described exactly by the several parts of it, namely, true repentance, a hvely faith, an entire amendment, and a perfect charity : to all which we are exhorted. Secondly, here is recom- mended the duty of thanksgiving ; 1. By way of consideration, shewing the necessity of this duty, and the general ground thereof, namely, for the re- demption of the world ; withal declaring, what rea- son there is to praise God for this redemption, con- sidering it in itself; and what cause to praise him for it in this Sacrament, which was instituted on purpose for this end. 2. This duty is directed by way of practice, and we are assisted to do it both with our lips at the holy table, and in our lives by submitting to his will, and keeping his command- ments for ever after. Dean Comber. St. Chrysostom informs us that in the Greek Church, when the communicants were convenient- ly placed, the priest standing in a conspicuous sta- tion, and stretching forth his hand and lifting up his voice in the midst of profound silence, invi- ted some, that is, the worthy, and forbade others, the unworthy, to approach. In this exhortation the minister excites us to two general duties, self-ex- amination and thanksgiving. He states the bene- fits of receiving the Sacrament worthily, and the danger of receiving it unworthily. He enforces the duties of true repentance, lively faith, complete re- formation, and perfect charity, in order to our be- 48 Bread, and drink of that Cup. For as the benefit is great, (41.) if with a true penitent heart, and lively faith, we receive that holy Sacrament ; so is the danger great, if we re- ceive the same unworthily. (42.) Judge coming meet partakers of these holy mysteries. He insists, above all things, on the necessity of thanksgiving to God, for the redemption of the world by the death and passion of our Saviour Christ. Thanksgiving is a principal part of the eucharistic banquet, and the concluding paragraphs of the exhortation furnish us with various consi- derations, on which our gratitude may expatiate. Shepherd. It is much to be desired that this exhortation be read with a serious gravity and an affectionate warmth. For nothing surely can more eflectually stir up the devotion of the congregation than this admirable discourse, if it does not suffer in the pro- nunciation of it. Dr. Bennet. (41.) " The cup of blessing which Ave bless, is it not the communion of the blood of Christ ? The bread which we break, is it not the communion of the body of Christ?" 1 Cor. x. 16. Now the '• dwelling of us in Christ, and of Christ in us;" "our being one with Christ, and Christ with us;" are the necessary consequences of this spiritual communion of Christ's body and blood. For by "our dwelling in Christ" is meant our continuing in obedience to his laws, and " by Christ's dwelling in us " is meant the continuation of his favourable presence with us. And "by our being one with Christ, and Christ with us," is meant, that in a spiritual sense we are more and more closely uni- ted to our Saviour, even as the members of the body are united to the head: and that we do from him receive those spiritual influences and gracious assistances, by which our souls are strengthened and invigorated in holiness. And that these are the necessary consequences of the spiritual commu- nion of Christ's body and blood, needs no proof. Dr. Bennet. (42.) It must be always carefully observed, that the benefits of partaking of this sacrament are to be expected only from partaking worthily of it : " for he that eateth and drinketh unworthily," St. Paul hath told us, " is guilty of the body and blood of the Lord," (1 Cor. xi. 27;) that is, guilty of ir- reverence towards it, and " eateth and drinketh judgment to himself." ver. 29. Our translation in- deed hath it, "damnation to himself" But there is so great danger of this last word being under- stood here in too strong a sense, that it would be much safer and exacter to translate it, as it is often translated elsewhere, and once in a few verses after this passage, and from what follows ought unde- niably to be translated here, "judgment " or " con- 378 THE COMMUNION. therefore yourseh'-es, brethren, (43.) that ye be not judged of the Lord ; repent ye truly for your sins past ; have a Uvely and stead- fast faith in Clirist our Saviour; amend your lives, and be in perfect charity with all men : so shall ye be meet partakers of those holy Mysteries. And above all things, ye must give most humble and hearty thanks to God (44.)' the Father, the Son, and the Holy Ghost, for the redemption of the world by the death and passion of our Saviour Christ, both God and man ; who did humble himself even to the death upon the cross, for us miserable sinners, who lay in dark- ness and the shadow of death ; that he might make us the children of God, and deranation :" not lo certain punishment in another life, but to such marks of God's displeasure as he sees fit ; which will be confined to this world or extended to the next, as the case requires. For "judgment" is a general term, that signifies any degree of correction or punishment in this life or the next. That which had been incurred by those unworthy receivers, to whom the apostle wrote, was only correction in the present life. For undoubtedly he told them the worst of their danger, and he tells tliem of nothing else. The very next words are : "For this cause many are weak and sickly among you, and many sleep," or are dead. Then follows what entirely clears up the matter: "If we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." The punish- ment therefore of receiving unworthily will either be extended to another world, or confined to this, according to the degree of the fault : for " receiv- ing unworthily " may, according to the kind and degree of it, be either a very great sin, or compara- tively a very small one : and if we repent sincerely and in time, it will be forgiven in both. But all dangerous kinds and degrees may with ease be avoided, if we only take care to come to the sacra- ment with proper dispositions, and, which will fol- low of course, to behave at it in a proper manner. Abp. Seeker. (43.) When in this exhortation we are required to "judge ourselves " then, namely, at the time of communicating, this by no means implies, that we need not do it before, but that we should take care it be now perfected. Abp. Seeker. (44) The meaning is not that faith and repen- tance are less necessary than thanksgiving ; but that, these being supposed to precede, the princi- pal point in the act of communicating is a thank- ful remembrance of God's mercy, disposing us to lay hold of it. Abp. Seeker. exalt us to everlasting life. And to the end that we should always remember the exceed- ing great love of our Master and only Sa- viour Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained for us, he hath instituted and ordained holy Mysteries, as pledges uf his love, and for a continual remembrance of his death, to our great and endless comfort. To him, therefore, with the Father, and the Holy Ghost, let us give (as we are mostbounden) continual thanks ; submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousnesss, all the days of our life. Amen. (45.) -t^ Most seasonably doth the priest invite us to praise the Lord with him at this time, and call on us al- most in the very words of St, Paul. Heb. xiii. 15. We have seen the everlasting love of the Father, the unspeakable kindness of the Son, the incom- parable grace of the Holy Ghost, and our own infi- nite obligations. Let us therefore all join in offer- ing up all possible praise and glory, worshipping ^ the holy Trinity with such sincere and hearty thanksgiving, that v(re may be like the angels, with this only difference, that they openly behold that which we discern by faith, but both they and we "rejoice'' in it "with joy unspeakable and full of glory." But because, when we have done all we can, we shall come far short, we must resolve, not only to make a few praises in this ■highest part of our devotion, but to perpetuate the duty to our lives' end; striving to imprint the love of the Lord Jesus so deeply in our minds, that the memory of it may never depart from us, but may dispose us to bless the Lord at all times, in all places, and upon all occasions. And farther, since no praises of our lips can be sufficient, we are here prescribed another way to make our thanks to be "continual;" namely, by glorifying God in our lives: that is, by resigning up ourselves to the dis- posal of his providence; and by yielding obedience to all his commandments. The Eucharist is but for one hour: the hymns will soon be over: but by submission and obedience we may glorify God continually and every moment. Dean Comber. (45.) According to our sincerity in devoting ourselves to our Lord, we shall find the powerful communication of his good Spirit to us, to unite us closer to himself. When this outward action declares the inward devotion of our hearts, to knit themselves to him, and to become one spirit with him, without all doubt he will make us feel that he dwells in us by the power of his Spirit, to enliven, help, and strengthen us in a Christian course ot THE COMMUNION. 379 ^ \ Then shall the Priest say (46.) to those who come to receive the Holy Communion, (47.) YE who do truly and earnestly repent you of your sins, and are in love and, chari- ty with your neio^hbours, and intend to lead a new life, following the commandments of life. For this "communion" is mutual; and the ivord properly signifies a participation of something from him, by our joining ourselves to him. " We dwell in Christ, and Christ in us ; we are made one with Christ, and Christ with us;"and so we may expect all those graces and favours, which he hath received from God, to impart to faithful souls : particularly, it is a pledge of his divine presence with us, and that he will send his heavenly influ- ence into our hearts. Being knit and joined to him, as members of his body, we may be assured he will take care of us, as our head. He engages himself to guide, quicken, refresh, powerfully move and assist us in all well doing. This we may hum- bly wait for, by virtue of our union with him. As the evil spirit wrought in the children of disobedi- ence, who were joined to devils by eating of their meat ; so will the Spirit of grace work in those that obey our Lord, being joined to him by par- taking of his table. And for that end we may come to it ; that, being knit still faster to him, we may have a more abundant communication of his holy Spirit to us. We may entreat him to be a constant friend to us ; to make his abode with us ; "so that we may evermore dwell in him, and he in us." He will say " Amen " to it, as well as we ; if in the uprightness of our hearts we perform this holy action. Bp. Patrick. (46.) The feast being now ready, and the guests prepared with due instructions, the priest, who is the steward of these mysteries, according to the ancient Liturgies, invites them " to come near with fear and faith." And that God may accept them, he repeats those graces with which they must be adorned, which are, 1. repentance, 2. charity, 3. holy purposes, without which they can neither come with faith, receive with comfort, nor depart with a blessing. But supposing them to be so adorned, he then invites them to " draw near with faith," &c. shewing them what is the first duty to be done, namely, making an humble confession upon their knees. Dean Comber. (47.) This rubric before the invitation stood, as it now does, from 1549 to 1661. During this period, the three preceding exhortations were, or might be read to the whole congregation, but not to the communicants alone after others had with- drawn. This invitation was addressed to those only, who came to receive the Communion. When, in 1662, the two former exhortations were appoint- God, and walkings from henceforth in his holy ways ; draw near with faith, (48.) and take this holy Sacrament to your comfort; and make your humble confession to Al- mighty God, devoutly kneeling. (49.) T[ Then shall this general Confession be made, ed to be read "on some Sunday or holy-day be- fore;" and to the third was prefixed this rubric, "At the time of the celebration of the Communion the communicants being conveniently placed for the receiving of the holy Sacrament, the priest shall say this exhortation ;" It being in some de- gree improper to retain here the words " to them that come to receive the holy Communion." " Then shall the priest say," was all the rubric that was necessary. This invitation consists of three parts ; the qualifications required in those that are invited ; the invitation itself; and a direction to make their confession to Almighty God. Invitations similar to this are mentioned in the writings of the fathers, and are found in ancient Liturgies. Shepherd. (48.) It has been said, that at the delivery of these words it would be a significant and expres- sive act, for the communicants to approach the Lord's table, and at the confession to place them- selves on their knees at the rails of the chancel. This however can be done only by a small part of the communicants, except there be very few in number. The expression is tlierefore to be taken rather in a spiritual, than a literal sense, as the words " with faith " seem to determine. Shepherd. (49.) If in all the prayers, we make, we should carry ourselves with reverence and submission, surely this must in an essential manner be attend- ed with the most profound humility and devotion. Our voice at the same time should be as humble as our gesture ; not clamorous, so as to disturb any, but sober, so as to excite and animate the devotion of others. Archdeacon Yardley. The people are evidently supposed to have been in a posture dif- ferent from " kneeling," during the exhortation, "Dearly beloved in the Lord," and the invitation, " Ye that do truly and earnestly repent," which precede the Confession now about to be made. At this time, according to the injunction now deliver- ed by the priest, and according to the rubric which follows, they, as well as the minister himself, are to "kneel meekly and humbly on thir knees." I venture to make this' remark, because in several congregations I have observed, that it is a practice for the people to kneel during the exhortation and the invitation ; a practice, not only hardly consis- tent with the rubric, but incorrect also, as I appre- hend, in principle ; inasmuch as the posture, in 380 THE COMMUNION. (50.) by the Priest and all those who arc minded to receive the Holy Communion, humbly kneeling. (51.) ALMIGHTY God, (.52.) Father of our Lord Jesus Christ, Maker of all things, Judge of all men ; we acknowledge and be- wail our manifold sins and wickedness, which we from time to time most grievously have committed, by thought, word, and deed, which they receive the exhortation of the minis- ter, sliould differ from that, in which ihey join with him in making confession of their sins, or hear from him a declaration of pardon. Dr. Mant. (50.) From the foregoing admonition we proceed immediately to the first thing recommended in it, a penitent confession of our sins: which the an- cient Church made also on the same occasion. Abp. Seeker. Besides the private confession of the closet, used by all good Christians before they come to the Sacrament, there was anciently a general prayer for mercy, as St. Chrysostom in- forms us, used by all the communicants when they come to the altar ; and since Christ's sufferings are here remembered, we must own our sins which were the causes of them; yea, since we hope to have our pardon sealed, we ought first with shame and sorrow to own the transgressions, for his hon- our who doth so freely remit them : and hereto this excellent form directs us. Dean Comber. (51.) During the whole time of the Priest's offi- ciating at the Communion he is directed to kneel only thrice ; at this Confession, at the Collect be- fore the prayer for Consecration, and at the act of receiving. In every other part of the office he is to stand. This was the practice of the ancient Church, and the attitude was probably borrowed from the service of the temple, where the legal sacrifices were offered by the Priest standing. Be- tween the legal and evangelical sacrifice there is the same correspondence that exists between the shadow and the substance. The Christian Priest offers up the incense of prayers, praises, and alms ; the obla- tion of ourselves, our souls, and bodies ; and the me- morial of the sacrifice of the Lamb slain from the foundation of the world. At the Confession, and the Collect before the prayer of Consecration, which form no part of these oblations, he kneels. In the former he confesses his own sins, as well as the sins of the people ; and in the latter he acknow- ledges his and their unworthiness to approach the Lord's table. He receives the Communion kneel- ing, oecause that is the posture prescribed by the Church of England to all that communicate. At every part of the service, even when the Collect before the Epistle is read, it was, as I conceive, the (53.) against thy divine Majesty ; provoking most justly thy wrath and indignation against us. We do earnestly repent, "and are heartily sorry for these our misdoinfrs ; the remembrance of them is grievous unto us; the burden of them is intolerable. (54.) Have mercy upon us, have mercy upon us, most merciful Fatlier ; for thy Son our Lord Jesus Christ's sake, forgive us all that is past ; and grant, that we may ever here- intcntion of the Church of England that the Priest should stand. Shepherd. (52.) The attributes, here selected, clearlv set before us the greatness and goodness of the Lord, and may support our hope, and encourage us to ask forgiveness. 1. He is " Almighty," ever absolute and supreme ; so that, if he please, he can forgive without control, and none can reverse his acts of grace. 2. He is the "Father" of our Redeemer; and in him he loveth us with an everlasting love, by him our peace is made, so that through him we may go with boldness to the throfte of grace. 3. He is "the Maker of all things," and of us among the rest. Now he hateth nothing that he hath made, for " his mercy is over all his works ;" wherefore we may have good hopes, that he AviU pity and help the works of his own hands. Last- ly, He is " the Judge of all men :" let us therefore now make our supplication to him, for it is yet the time of mercy, (Job ix. 15;) and he is now willing to help them whom his beloved Son hath redeem- ed with his precious blood. Dean Comber. (53.) Although it is impossible to recite here all the particulars in which we have sinned, yet the Church puts our thoughts into some method for the furtherance of our penitential recollections : and how could that be better done, than by this brief yet full division, so often found in the ancient Lit- urgies, and so much used among the Fathers, di- recting us to consider of the several sins of our " thoughts," our " words," and our " deeds." For Solomon tells us that for every "secret thought ;" Christ, that for " every idle word ;" St. Paul, that for " every evil deed," God will bring us into judgment. Let us therefore now prevent that, by considering and judging ourselves. Dean Comber. (54.) By this phrase we mean not always, that the sorrow, which we that instant feel for them, is extreme ; for, though very sincere, it may be im- perfect in its degree; or, though as perfect, as the natural constitution of our mind and body admits, it may not be very passionate and affecting ; or, though it were once so, it may now be moderated by a joyful sense of God's mercy to us : but we mean, that the weight with which our guilt, if not THE COMMUNION. 381 n after serve and please thee (55.) in newness I of life, to the honour and ^lory of thy name, / through Jesus Christ our Lord. Amen. (56.) ' 1 TVien shall the Priest (the Bishop if he be pre- sent) stand up, and turning tb the People, say, (57.) ALMIGHTY God, our heavenly Father, who of his great mercy hath promised for- giveness of sins to all those who with hearty repentance and true faith turn untq him ; have mercy upon you ; pardon and deliver you from all your sins, confirm and strength- removed, will Anally sit heavy on our sbuls, is un- speakably greater, than we shall be able to bear. Ahp. Seeker. (55.) In the same breath, that we ask for par- don, we must also petition for grace to amend our lives ; or else we affront the holiness of God, while we pretend to crave his mercy. He that only de- sires forgiveness, to be quit of his present fear, is an hypocrite, and doth not hate or grieve for his iniquity, but for the punishment annexed to it : and, when that fear ceaseth, he will be as bad as ever. But, if we have truly felt the weight of sin, and duly apprehend the misery of having God to L 6 be our enemy, Ave shall be desirous to be kept from future sins, as we are to be delivered from our past A offences. Dean Comber. (56.), This confession of sins is conceived in words so apposite and pathetical, that if the repen- tance of those, who use it, be answerable to the form, it is impossible that it should ever be more hearty and sincere. Wheatly. The Confession was composed by the Reform- ers. The Absolution, which is a benedictory prayer, occurs in the penitentiary of Egbert, Arch- bishop of York, about the year of our Lord 730 ; and is said to have been composed by Pope Pon- tian, or Damasus. Though it is the form general- ly found in the more ancient missals of both the Roman and other Churches, yet I do not know that it has been so scrupulously retained in any modern Liturgy, as in that of Qur Church. With the old precatory form, which is Uterally translated, we have incorporated an introductory sentence, declaratory of the evangelical promise of pardon and forgiveness. Shepherd. (57.) As to the contents of this Absolution, the priest first reminds the people, that he who is " Al- mighty" and only can forgive. (Mark ii. 7,) is also their "heavenly Father, and full of compassion to- wards them ; yea, like as a father pitieth his own children, even so is the Lord merciful unto them <> /) that fear him." Ps. ciii. 13. Secondly he shews, that God is not only engaged by his affection, but by his truth also to deliver them, for " he hath" en you in all goodness, and bring you to everlasting life, through Jesus Christ our Lord. Amen. -r" , If Then shall the Priest say, (58.) ' Hear what comfortable words (59.) our Saviour Christ saith unto all who truly turn to him. COME unto me, all ye that travail (60.) and are heavy laden, and I will refresh you. St. Matt. xi. 28. So God loved the world, that he gave his only begotten Son, to the end that "all that solemnly " promised," that he will freely forgive and fully be reconciled to all such as unfeignedly grieve for their sins, and wholly cast themselves upon his mercy. The latter partof the Absolution comprises every thing which the contrite can need or desire to cheer their hearts. Are they misera- ble? Here is "mercy." Are they sinful? Here is "pardon." Are they liable to punishment? Here is " deliverance." Are they desirous but una- ble to do good ? Here is " strength and confirma- tion." Are they fearful of death and hell ? Here is heaven and everlasting life. And all this asked of God by one, whom he hath commissioned to make this prayer: so that their only care is, that their repentance be sincere, and then this Absolu- tion shall certainly be confirmed in the high court of heaven, and not one word thereof fall to the ground. Dean Comber. Let every one, with a lowly demeanor and sober joy, attend to the Absolution. Let no one by any means usurp the peculiar office of the priest, and disturb the congregation, by repeating it after him. But let all the people beg of God to confirm what the priest pronounces, by adding to it a decent and hearty " Amen." Archdeacon Yardley. ■f~ (58.) It is so necessary for every one that would receive comfort and benefit here, to have a lively faith, and a mind freed from unreasonable doubts and fears, that the Church hath chosen these sen- tences to confirm the faith, and receive the hope of poor penitents, and they are those very promises on which the foregoing Absolution is grounded ; so that unless any doubt of the truth of God's word, they must believe these promises of mercy. Dean Comber. ^ (59.) These most comfortable words should al- ways be read with great deliberation, that the peo- ple may have time to reflect upon them, and to ap- ply them every one to the comfort of his own soul ; and to prevent all unreasonable fears and doubts of God's gracious pardon and acceptance. Bp. Wilson. (60.) This gracious invitation is the proof of the first assertioa m the Absolution : namely, that out 382 THE COMMUNION. believe in him should not perpsh, but have everlasting: life. 'S'^. John iii. 16. , Hear also what St. Paul saith. This is a true sayins:, and worthy of all men to be received, that Christ Jesus came into the world to save sinners. I Tiin. i. 15. Hear also what St. John saith. If any man sin, we have an Advocate with the Father, Jesus Christ the rig-hteous ; and he is the propitiation for our sins. 1 St. John ii. 1, 2. Lord "doth promise forgiveness of sins to allthera that with hearty repentance turn unto him." The second assertion, namely, that "Almighty God will forgive, all that with true faith turn unto him," is confirmed by the next declaration in the words of our blessed Lord, " So God loved the world," &(*. But, lest any should despair of God's mercy, because they have been great sinners, St. Paul is introduced avouching this excellent truth, that there is mercy for penitent sinners, by averring the cer- tainty of it, so that it may be received as unques- rl tionable, and alleging himself as a great and re- ^ markable example of it. Finally, if any disconso- late penitent should yet ask, how can these things be, the beloved disciple is brought in to shew, by what means our pardon is effected. We have sinned indeed against a glorious Majesty who dwells in heaven, whither we cannot come our- selves ; but we have a friend there, a Mediator to make our peace, an Advocate to plead our cause, who appears in our stead and intercedes for our pardon : an Advocate, peculiarly styled " the righte- ous," as being wholly innocent and without excep- tion ; and, above all, one who hath paid our debt, and was himself that sin-offering and "propitia- tion," which satisfied the divine justice, and recon- ciled his Father by the merits of his own precious blood. Dean Comber. (61.) This sacrament is a feast of joy and thanksgiving: the apostles ate it with gladness of heart, (Acts ii. 46;) and the primitive Christians did not think fit to receive upon any day of humilia- tion, because they were to rejoice in this feast. Wherefore the nature of the Eucharist requires some acts of praise and gratitude; and this is a very fit place for them, since we have now cleared our consciences by confession, and our hopes are raised by the former comfortable assurances of our pardon : now therefore the priest admonishes us to praise God in the responses ; gives the reason of it in the prefaces ; and joins with us in the doing of it, in the trisagium. Dean Comber. After we have exercised our charity, repentance, and faith, the next part of the office is thanksgiv- ing, which is so considerable a part of our present T[ Afler which the Priest shall proceed, saying, (61.) Lift up your hearts. (62.) Ansiver. We lift thetn up unto the Lord. Priest. Let us give thanks (63.) unto our Lord God. Ansiver. It is meet and right so to do. T[ Then shall the Priest turn to the Lorcfs Table, and say, IT is very meet, right, (64.) and our bounden duty, that we should at all times, 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, together with most of the remain- ing part of the office, are purely primitive, near as old as Christianity itself, being to be found almost verbatim amongst the ancient writers. Having therefore 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 glo- rified saints and angels, in praising and adoring that God who hath done so great things for us. Wheatly. (62.) Our hearts were pressed down with guilt and fear, but now we have searched and tried our ways, and turned again to the Lord : we are enjoin- ed to lift up our hearts. Lam. iii. 40, 41. And hence all the Liturgies in the world have this ex- hortation ; and the most ancient of the fathers expound it, as a seasonable admonition to take off our minds from all worldly thoughts, and fix them upon the mystery now in hand ; and as a just com- mand, to lift up our souls above all base fear, to consider the goodness of him that hath taken our heavy load from us. And the people do comply with this reasonable injunction, and assure their pastor that they do now actually lift up their hearts unto the Lord. (Psal. xxv. 1,) and they must be careful that they not only say these words, but do the thing ; and now, casting off all thoughts of the w^orld, that they turn their mind towards God only. Dean Comber. (63.) When the priest finds the communicants' hearts thus fixed upon the thoughts of the divine goodness, and elevated therewith, he doth in the words of primitive antiquity, taken at first from the Psalms, and ever since retained in the Churches of the East and West, exhort them to join with him in euchatist and thanksgiving, for the mercy of absolution now received, and for the comforta- ble feast they are going to partake of. And the peo- ple beuig convinced that God jusdy deserves these praises, and that they are highly obliged to give them to him, do answer, that it is very fit and very just so to do. And none, who is truly sensible of THE COMMUNION. 383 and in all places, give thanks unto thee, O Lord, [*Holy Father,] Almighty, everlasting God. 1[ Here shall follow the proper Preface, accord- ing' to the time, if there be any specially ap- pointed ; or else immediately shall be said or sung by the Priest and People, THEREFORE with Angels and Arch- angels, (65.) and with all the company of heaven, we laud and magnify thy glorious God's goodness, can forbear blessing him for it in so great an occasion as this. Dean Comber. (64.) When all are agreed, in the responses, to join in praising God, the priest, by this general pre- face, still the words of pious antiquity, gives a gen- eral reason of this duty, and on great festivals adds proper prefaces, containing special reasons for our thanksgiving on those special occasions: and now he begins his sacrifice of praise, he turns from the people (to whom he was speaking before) unto God, and addresses himself to him, professing and declaring, that "it is meet and right," fit and . just in itself, " and our bounden duty," who have ^ received so many and great favours, " that we should " continually remember them, " and at all times " whenever we have leisure, " and in all places " wherever we be, in public or private, that we should " give thanks " and praise " unto thee, O Lord," for thou art to us a most gracious and "holy Father," and in thyself an " Almighty and everlasting God," whose mercies have no mea- sure nor no end. Deaji Comber. (65.) The prophet Isaiah heard that hymn, with which the angels, cherubims and seraphims, prais- ed God in heaven. (Isa. vi. 3;) which, because the word " holy " is thrice repeated in it, was by the Greeks called Trisagium ; and because the primitive Church believed the angels were present in Christian assemblies, (1 Cor. xi. 10;) and that they desired especially to look into these mysteries (1 Pet. i. 12;) considering also that the "thrice holy " plainly declares the Trinity, the peculiar doctrine of the Christians; therefore they did, in the very first ages, take this hymn into the office for the Sacrament, believing it fit for angels and men to join in this heavenly song, over the memo- rial of our redemption. Dean Comber, (66.) The decay of devotion let fall the apostoli- cal and primitive use of daily and weekly commu- , , nions, and the people in the later ages did not re- ceive but at the greater festivals ; upon which cus- tom there were added to the general preface, men- tioned before, some special prefaces relating to the * These words [Holy Father] must be omitted on Trinity Sunday. name ; evermore praising thee, and saying, Holy, holy, holy. Lord God of hosts, heaven and earth arc full of thy glory : glory be to thee, O Lord Most Hiffh. Amen. 1 PROPER PREFACES. (60.) 1 Uj)on Christmas-day, and seven Days after. BECAUSE thou didst give Jesus Christ, peculiar mercy of that feast on which they did com- municate, the Church thinking it fit, that, since every festival was instituted to remember some great mercy, therefore they who received on such a day, besides the general praises offered for all God's mercies, should at the Lord's table make a special memorial of the mercy proper to that festi- val : and this seemed so rational to our reformers, that they have retained those proper prefaces which relate to Christmas, Easter, Ascension-day, Whit- sunday, and Trinity-sunday, so as to praise God for the mercies of Christ's birth, resurrection, and ascension, for sending the Holy Ghost, and for the true faith of the holy Trinity. Dean Comber. On the greater festivals there are prop(;r prefaces appointed, which are also to be repeated, in case there be a communion, for seven days after the festivals themselves ; (excepting that for Whit- sunday, 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 better remembered by often repeti- tion, 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 out these high feasts for several days is plain : the sub- ject-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 deliverance 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 confin- ed to one day; the Church, upon the times when these unspeakable blessings were wrought for us, in- vites us, by her most seasonable commands and coun- sels, to fill our hearts with joy and thankfulness, and let them overflow eight days together. 3. The reason of their being fixed to eight days, is taken from the practice of the Jews, who by God's appointment observed their greater festivals 384 THE COMMUNION. thine only Son, to be born as at this time for us ; who, by the operation of the Holy Ghost, was made very man, of the substance of the Virgin Mary his Mother ; and that without spot of sin, to make us clean from all sin : Therefore with Angels, cj'C. 1 Upon Easter-day, and seven Days after. BUT chiefly are we bound to praise thee for the glorious resurrection of thy Son Jesus Christ, our Lord : For he is the very Paschal Lamb, which was oflered for us, and hath taken away the sin of the world ; who by his death hath destroyed death, and, by his rising to life asfain, hath restored to us ever- lasting life : Therefore with Angels, ^c. T Upon Ascension-day, and seven Days after. THROUGH thy most dearly beloved Son Jesus Christ, our Lord ; who, after his most glorious resurrection, manifestly appeared to all his apostles, and in their sight ascend- ed up into heaven, to prepare a place for us ; that where he is, thither we might also ascend, and reign with him in glory : There- fore with Angels, ^c. IT Upon Whitsunday, and six Days after. THROUGH Jesus Christ our Lord ; ac- cordins: to whose most true promise, the Holy Ghost came down as at this time from heaven, with a sudden great sound, as it had been a mighty wind, in the likeness of fiery tongues, lighting upon the Apostles, to teach them, and to lead them to all truth ; giving them both the gift of divers languages, and also boldness with fervent zeal, constant- ly to preach the gospel unto all nations ; whereby we have been brought out of dark- ness and error, into the clear light and true knowledge of thee, and of thy Son Jesus Christ : Therefore with Angels, ^c. some of them for seven, and one, namely, the feast of tabernacles, for eight days. 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. Bp. Sparrow, Wheathj. (67.) The nearer we come to God, and to these holy mysteries, the greater reverence we ought to express : for since it is out of God's mere grace and goodness, 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 deserts of the receivers. And therefore, lest our exultations "ir Upon the Feast of Trinity only^ may he said., WHO art one God, one Lord ; not one only person, but three persons in one sub- stance : For that which we beheve of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality : Therefore with Angels, ^c. I" Or else this rnay be said, the words \^Holy Fa- ther'] being retained in the introductory Address. FOR the precious death and merits of thy Son Jesus Christ our Lord, and for tb.e send- ing to us of the Holy Ghost, the Comforter , who are one with thee in thy eternal God- head ; Therefore with Angels, ^c. 1[ TTien shall the Priest, kneeling down at the Lord's Table, say, in the name of all those who shall receive the Comrmmion, this Prayer jollowing: (67.) WE do not presume to come to this thy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us there- fore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen. T[ }Mien the Priest, standing before the Table, (68.) hath so ordered the Bread and Wine, that he may with the more readiness and de- cency break the Bread before the People, and 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 re- ceive the Communion ;" therein excusing his own and the people's unworthiness, in words taken from the most ancient Liturgies. Dean Comber, Wheatly. (58 ) If it be asked, whether the priest is to say this prayer standing before the table, or at the north-end of it ; I answer, at the north-end of it: for, according to the rules of grammar, the parti- ciple " standing" must refer to the verb " ordered " and not to the verb " say." So that whilst the priest is ordering the bread and wine," he is to stand before the table : but when he says the pray- THE COMMUNION. 385 take the Cup into his hands : he shall say the Prayer of Consecration, (69.) as Jolloweth : er, he is to stand so as " tiiat he may with the more readiness and decency break the bread before the people," which must be on the north for right] side. For if he stood " before " the table, his body would hinder the people from seeing: so that he must not stand there; and consequently he must stand on the north-side; there being, in our present rubric, no other place mentioned for performing any part of this office. In the Romish Church indeed they always stand " before " 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 th-e Greek Church they shut the chancel door, or at least draw Z''-^' a veil or curtain before it, I suppose, upon the same account. But our Church, that pretends no such miracle, enjoiiis, we see, the direct contrary to this, by ordering the priest so " to order the bread and wine, that he may with the more readi- ness and decency break the bread, and take the cup into his hands, before the people." And with this view, it is probable, the Scotch Liturgy order- ed, that "during the time of consecration the pres- byter should stand at such a part of the holy table, where he may with the more ease and decency use both his hands." Wheatly. The consecration of the elements being always esteemed an act of authority, and standing being therefore a more proper posture, as well as a more commodious one for this purpose, the priest is here directed to stand. Collis. (69.) We do not eat our common food, without first praying for a blessing on it ; which pious cus- tom is so universal, that it is certainly a piece of natural religion ; how much more then are we obliged, before we eat and drink this bread and wine, which Christ designed to set forth the mys- tery of his death, to consecrate it and set it apart by a solemn prayer ; especially since Christ him- self in the institution of this sacred ordinance, while he was teaching his apOstles how to cele- brate it, did use a form of blessing over it, (Matt, xxvi. 26 ;) which St. Paul calls " giving thanks." (1 Cor. xi. 24.) Wherefore all Churches in the world from the apostles' days have used such a form, the ancient and essential part of which is the words of our Saviour's institution ; for, since he makes this sacramental change, it hath been thought fit by all Churches to keep his own words, which, being pronounced by a lawful priest, do properly make the consecration ; wherefore our Church hath cut off all the later superstitious addi- tions, by which the Roman Church hath corrupted this form, and given us a prayer of consecration, 49 ALL glory be to thee, Almighty God, our heavenly Father, for that thou, of thy tender consisting only of the words of our Saviour's insti- tution, and a proper prayer to introduce it. The first part is a prayer directed to " Almighty God our heavenly Father," commemorating his mercy in giving his Son to die for us, and the all-suffi- cient meritof his death, togetherwithhis command for our remembering it in this Sacrament : and on these grounds desiring, that, since we obey him in thus celebrating it, we may therein receive Christ's body and blood. The second part is the repetition of the words and actions of our Lord at the institu- tion, concerning both the time and the manner of its institution. Bean Comber. If it be here demanded, to what words the con- secration of the elements ought to be ascribed ; I answer, to the prayer of the faithful offered by the priest, and to the words of institution repeated by him. This was the sense of the ancient Church of Christ, which used them both in their eucharisti- cal offices ; and never held, that the elements were changed from their common to a more sublime use and efficacy by the bare repeating of the words, "This is my body," and "This is my blood," as the Papists absurdly hold. To bring about this change must be a work of the Holy Ghost : and thereupon it is requisite, that we should pray to God, to endue the elements with this life-giving virtue. Now the words of institution can by no means be called a prayer: they Avere addressed by our Saviour to his disciples, and not to God : to them he said, " Take and eat." When we use them, they are historical, recounting what our Lord said and did, when he ordained this sacrament. And though when he said, " This is my body, this is my blood," these words effectually made them so, slt&wing that it was his will and pleasure that they should be taken as his sacramental body and blood ; though the virtue of these words, once spoken by Christ, doth still operate towards mak- ing the bread and wine his body and blood f yet, as now used and spoken by the priest, they do not contain in them any such power, unless they be joined with prayer to God. Our Lord himself did, besides pronouncing them, give thanks and bless the elements. Thus our Church uses prayer, as well as the words of insti- tution ; and doth not attribute the consecration to the one without the other. " If the consecrated bread or wine be all spent, before all have commu- nicated, the priest," it is true, is ordered by the ru- bric to " consecrate more," by repeating only the words of institution. But the virtue of the prayer, which the Church hath last made, is to be under- stood as concurring therewith : and this is only a 386 THE COMMUNION, mefcy, didst cr\ve thine only Son Jesus Christ to suffer death upon the cross for our redemption ; who made there (by his one oblation of himself once offered) a full, per- fect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world ; and did institute, and in his holy gospel com- mand us to continue, a perpetual memory particular application to these particular elements. Hence comes the propriety of saying "Amen" at the end of those words: which would not be so properly added, unless it referred back to the pre- ceding petitions. And that this is the sense of the Church of England is farther plain, in that she in her rubric calls this "the prayer of consecration," in which the words of institution are contained . and it is addressed to Almighty God, &c., whereas the words of Christ were not supplicatory to God, but declaratory to his disciples. After the same manner, in the " Office of Pub- lic Baptism," in imitation of ihe custom of the ancient Christians, who dedicated the baptismal water to the holy and spiritual use, for which it was designed, our Church not only repeats the words of institution of that other sacrament ; but likewise adds a solemn prayer, that God would '•sanctify the water to the mystical washing away of sin." And, as in that sacrament she joins the prayer of the faithful to tli^ words of Christ, so in the sacrament of the altar she thinks them both necessary to complete the consecration. Archdeacon Yardley. A prayer of consecration, or setting apart the bread and wine to the sacred purpose, in which they are about to be employed, hath been used for that end at least 1600 years. And the mention, v.-hich ours makes of the institution of the Lord's supper, from the words, " who in the same night that he was betrayed," to the conclusion, is in every old Liturgy in the world. The Romanists have put into their prayer of consecration names of saints, and commemorations of the dead, which we have thrown out. And indeed v/e have left nothing that so much as needs explaining : unless it may be useful to observe, that our Saviour's "one oblation of himself" is opposed to the various kinds of oblations under the law; and, "once of- fered," to the continual repetition of them : though probably a further view was, to intimate, that he is not, as the papists pretend, really sacrificed anew in this holy ordinance. Abp. Seeker. The death of Christ, if we regard the persons for whom it was undergone, is a " sacrifice ;" if we regard him who offered it, it is a free " obla- tion ;" if we consider him to whom it was oflTered, it is a " satisfaction ;" and, in every one of these respects, it is " full, perfect, and sufficient :" or, par- (70.) of that his precious death and sacrifice, until his coming again : For in the night in which he was betrayed, (a) (71.) (a) Here the Priest he took bread; (73.) and fJ.^'^^^S^^t^^^'j^ I u u J ■ ^i 1 ('■i-) into his hands. when he had given thanks. (6) he brake 'it, and gave (^) ^"^^ '*«'"e to it to his disciples, saying, break the Bread. ticularly, it is a "full satisfaction," a "perfect obla- tion," and a " sufficient sacrifice ;" not, like the legal ofierings, for the sins of one kind, or the of- fences of one nation or of one person, but for the <7 sins of all the world. Let none therefore mistake ; or imagine we are about to sacrifice Christ again, as the Roman Church falsely teacheth ; for that is not only needless and impossible, but a plain con- tradiction to St. Paul, who affirms, that Jesus was ofiered only "once," (Heb. ix. 26; x. 10. 12:) and by that " one oblation he hath perfected for ever them that are sanctified," (ver. 14.) so that there needs "no more oflering for sin." (ver. 18.) Dean Comber. (70.) That is, a memorial, or monumental record. Todd. (71.) It is manifest from the connection of these words with the former part of the form, that they are addressed to God, and not to the congregation. They are therefore a part of the prayer of the con- gregation, and in the repetition of them the mind of the minister must be directed to God, and not to the people. Dr. Bennef. The best pattern for the celebration of this mys- tery is to be taken from its divine Author; whose w^ords and actions are so punctually related as a direction to us in this solemnity : and, when the rite was disordered in the Church at Corinth, St. Paul sends them to the first institution, (1 Cor. xi,) as to the rule and canon, whereby they ought to rectify all that was amiss. And for this reason, as before observed, uo Church in the world evei omitted these words of our Saviour, by which they believed the consecration to be principally made. Dean Comber. (72.) The "Paten" is the plate, in which the sacred bread is laid. The original word, which is patena, signifies a wide open dish. In the more primitive times, when the Christians v.'ere but of mean condition, and their state? of persecution would not allow them to pretend to any thing that was magnificent, the sacramental bread was laid only upon a plate made of osiers or wood. After this Pope Zephrinius, .about the year 230, Irought in the use of glass patens. But m the Council of Rheims, 813, it was ordered, that patens and cha- lices should be made either of gold or silver. But this was the custom before in the Churches of wealthy cities. Dr. NichoUs. THE COMMUNION. 387 (c) And here to lay his hands upon all the Bread. (d) Here he is to take the Cup into his hands. (e) A7id here he is to lay his hands wpon every Vessel., in which there is any Wine to be consecrated. Take, eat, (c) this is my Body, which is given for you ; do this in remem- brance (74.) of me. Like- wise, after supper, [d) he took the cup ; and when he had given thanks, he gave it to them, saying. Drink ye all of this; for(e) this is my Blood of the new testament, which is shed for you, and for many, (75.) for the remis- sion of sins ; do this, as (73.) At these words the Priest was appointed by the first Liturgy, set forth in the first year of King Edward VI, to take the bread and cup into his hands, which is still observed by us. But he was not appointed to make any elevation of them, as the new i?oma?i-Catholics do at their mass : where the priest, saying, " Hoc est corpus meum," "This is my body," suddenly lifts up the Avafer over his head, and afterwards the chalice, that the people may all fall down upon their knees and worship them. Which rite neither we, nor any of the Reformed or Protestant Churches, observe ; but, in regard of the peril of idolatry, have wholly omitted it. Besides it is but a novelty as the Ro- man priests now use it ; for in the ancient fathers we do not read of any such custom: but is a late device of the new /?oTOari-Catholics, after they had brought in their novelty of transubstantiation. , Bp. Cosins. (74.) That is, of Christ put to death, and sacri- ficed for us upon the cross : which is the sacrifice, which he truly and properly once made, and where- of we only make a commemoration and represen- tation, as often as we celebrate this his sacrament, and observe the precept which he gave us about it. Bp. Cosins. (75.) '"For many" in this place means the same as " for all," as in St. Paul's Epistle to the Romans, (v. 19 :) where, since by one man " many " are said to have been made sinners, "many " are used for "all." Bp. Cosins. (76.) Here ends the Prayer of Consecration in the English Liturgy. One of the petitions con- tained in our invocation is however included in it ; — " Grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour Jesus Clirist's holy iastitution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood." The Oblation and Invocation were added, or rather restored, to the Communion Service, at the revision of the Liturgy by our General Convention, in the year 1789. The Oblation is taken verbatim from the oft as ye shall drink it, in remembrance of me. (76.) WHEREFORE, O Lord ^, ^,, ,. 1 , 1 1-1 .1 -.the Oblation. and heavenly Father, accord- ing to the institution of ihy dearly beloved Son our Saviour Jesus Christ, we, thy humble servants, do celebrate and make here before thy divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make ; having in remembrance his blessed passion and precious death, his mighty re- surrection and glorious ascension ; render- ing unto thee most hearty thanks, for the Consecration Prayer in the first Book of Edward VL with the addition of a single clause from the Scotch Liturgy, " which we now offer unto thee," inserted after the words, " thy holy gifts." This Oblation was dropped in the second Book of king Edward, at the instance of Bucer and Martyr, and has not since been restored to the English Service. The Invocation is taken in part from the Pray- er of Consecration in the first Book of Edward, and partly from a Collect, transferred to this place, from the Post-Communion Service of the present Eng- lish Book. This blending of petitions from two different Of- fices, has been the cause of a grammatical inaccu- racy, in the part of the invocation where we be- seech God, " that we, and all others who shall be partakers of this holy Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled wiih thy grace and hea- venly benediction, and made one body with him, that he may dwell in them, and they in him." It is evidently a part of the petition that " we " ' " may worthily receive," &c. that " ice" may be " made one body " with Christ ; and this construc- tion requires the consecutive part of the sentence to be, " that he may dwell in us and we in him." The phraseology of the Collect is, " that all we, who are partakers," &c. and the sentence closes at the word "benediction." The words in the Pray- er of Consecration are the following ; " humbly beseeching thee, tnat whosoever shall be partakers of this Holy Communion, may worthily receive the most precious Body and Bloude of thy Sonne Je- sus Christe, and be fulfilled with thy grace, and heavenly benediction, and made one body with thy Sonne Jesus Christe, that he may dwell in them, and they in hym." So great an alteration in the Communion Ser- vice might have been expected to give rise to much discussion in the Convention. But Bishop White assures us, (in his Memoirs, p. 187) that no con- siderable opposition was manifested in the house 338 THE COMMUNION. innumerable benefits procured unto us by _^ , . the same. And we most The Invocation, j^^^^j^^^ ^^^^^^^ ^j^^^^ q ^^^j.. cifiil Father, to hear us ; and, of thy almi;^h- ty goodness, vouchsafe to bless and sanctify, with thy Word and Holy Spirit, these thy gifts and creatures of bread and wine; that Ave, receivins: them according to thy Son our Saviour Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood. [77.) And we earnestly desire thy fatherly goodness, mercifully to accept this our sacrifice of praise and thanksgiving ; most humbly beseeching thee to grant, that by the jnerits and death of thy Son Jesus Christ, and through faith in his blood, we, and all thy whole Church, may obtain re- mission of our sins, and all other benefits of his passion. And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, of Clerical and Lay Deputies, and that, in the other house, Bishop Seabury had the alterations much at heart. As for himself, he continues, "without conceiving with some, that the Service, as it stood, was essentially defective, he always thought there was a beauty in those ancient forms, and can dis- cover no superstition in them. If indeed they could be reasonably thought to imply that a Chris- tian minister is a Priest, in the sense of an offerer of sacrifice, and the Table is an Altar and the Elements a Sacrifice, in any other than figurative senses, he would have zealously opposed the ad- mission of such unevangelical sentiments, as he conceives them to be." t. c. b. (77.) We behold " the creatures of bread and wine," and we know them to be as yet no more. But we desire they may be made to us " the body and blood of Christ ;" that, although they remain in substance wliat they were, yet to the worthy re- ceiver they may be something far more excellent, which nothing can effect but that word, which made all things out of nothing. We are not now begging for the meat that porisheth, but for that which endureth to everlasting life, (John vi, 27:) yet we ought to hope he will grant us this request, because we are about to partake of this ordinance, both in a right manner, as Christ did institute it, and to a right end, for a memorial of his death. AVe earnestly desire to be partakers of our Saviour, and in this manner he hath chosen to communi- cate himself: therefore we may cheerfully request, that by receiving this bread and wine, which he hath chosen, we may become "partakers of his most blessed body and blood :" for St. Paul as- sures us, the bread thus blessed is the communion and living sacrifice unto thee ; humbly be- seeching thee, that we, and all others who shall be partakers of this Holy. Communion, may worthily receive the most precious Body and Blood of thy Son Jesus Christ, be filled with thy grace mid heavenly benediction, and made one body with him, that he may dwell in them, and they in him. And al- though we are unwortliy, through our mani- fold sins, to offer tinto thee any sacrifice ; yet we beseech thee to accept this ourboun- den duty and service, not weighing our merits, but pardoning our offences ; through Jesus -Christ our Lord : by whom, and with whoni, in the unity of the Holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end. Amen. IT Then shall he sung a Hijmn, or part of a Hymn, from the Selection for the Feasts and Fasts, (^c. T[ The7i shall the Priest first receive (78.)- the or communication of Christ's body : there needs no real change in the substance of the elements, for this participation is- not by sense, but by faith. Dean Comber. After the bread and wine are deputed, by holy prayer to God, to be used for a commemoration of Christ's death ; though they do not cease to be what they were before, yet they begin to be some- thing which they were not before this consecration ; that is, they become now to us " visible signs of an inward and spiritual grace ;" and do not merely figure to us the breaking of Christ's body, and the shedding of his blood : but are a pledge of that in- ward and spiritual grace which they represent. What that grace is, we are taught by our Cate- chism ; when it tells us, that it is " the body and blood of Christ, which are verily and indeed re- ceived of the fal^hful in the Lord's Supper ;" that is, they have a real part and portion given them in the death and sufferings of the Lord Jesus, Avhose body was broken and blood shed, for remission of sins. They truly and indeed partake of the virtue of his bloody sacrifice, whereby he hath obtained an eternal redemption for us. This is the mean- ing of partaking of his body and blood which are here communicated. Bp. Patrick. (78.) The holy symbols being thus consecrated, the communicants must not rudely lake every one his own part ; because God, who is the master of the feast, hath provided stewards to divide to every one their portion. Some persons indeed have dis- liked the ministers delivering the holy elements to each communicant ; pretending that it is contrary to the practice of our Saviour, who bid the apos- tles " take the cup and divide it among themselves." THE COMMUNION. 380 Communion in both kinds himself, and proceed to deliver the same to the Bishops, Priests, and Deacons, in likemamier, {if any be present) and, aftei- that, to the People (79.) also in or- 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 twentieth verses of the same chapter, that the sacrament of the Lord's supper was not instituted till after that cup was driink. But, as to the man- ner ot his delivering the sacrament, the Scriptures are wholly silent; and consequently we have no other means to judge what it was, but by the prac- tice of the first Christians, Avho 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 this prac- tice still. 2. The minister therefore that celebrateth " is first to receive the Communion in both kinds him- self; then to proceed to deliver the same to the bishops, priests, and deacons, in like manner,"' (that is, in both kinds,) "if any be present, (that they may help the chief minister," as the old Com- mon Prayer has it, or "him that celebrateth, as it is in the Scotch Liturgy.) and " after that to the people also in order." And this is conson:int to the prac- tice of the primitive Church, in which it was al- ways the custom of the clergy to communicate within the rails of the altar, and before the Sacra- ment was delivered to the people. Dean Com.ber, Wheally. And herein only consists the true dif- ference between ecclesiastical and lay communion ; and not, as the papists pretend, in the Clergy's re- ceiving under both kinds, and the cup being denied to tlie laity. Archdeacon Yardley. The minister is here ordered first of all to receive the Communion in both kinds himself, before he administers it to the people. But how, or in what form of Avords, he shall take it himself, is not said ; which is apt to produce some variety of ex- pression on such occasions. Bishop Cosins indeed had drawn up a form, which all the clergy were to follow, when they received the Communion them- selves : but it was not put in at the last revisal. Archdeacon Sharp. (79.) Chrysostom teaches, that '-'as the prayers, 60 the partaking of the mysteries, are common to the people with the priest." Which is directly contrary to the solitary masses of the papists, when the priest only takes the mysteries. Bp. Cosins. der, into their hands, (80.) all decouily kneel- ing: (81.) and when he delivereth the Bread, lie shall say, THE [5ody of our Lord Jesus Christ, (SO.) We have the unanimous testimony of the fathers, that the communicants always received the elements in their own hands. Cyril, in his fifth Mystagogic catechesis, directs the communi- cant to receive tlie body of Christ in the hoflow part of the right hand, which he advises them to support with the left. This is what others call re- ceiving it in the hands placed in the form of a cross. During the corrupter ages, when sacra- mental bread and wine were believed to be the ac- tual body and blood of Christ, a wafer was substi- tuted for bread, and that was by the priest put in- to the mouth of the communicant, that no particle of the body of Clirist should be Avasted or lost. And, lest the blood should be spilt, or any accident happen, the cup was totally withheld from the laity. At the Reformation the primitive practice was restored and the Communion in both kinds delivered into the hands of the people. Shepherd. (SI .) No posture can be too humble, when we are to receive a pardon ; and a pardon, which must deliver us from death eternal. Bp. Wilson. The fir§t part of these words, namely, " The body," or the blood of our Lord Jesus Christ, was the only form used in St. Ambrose's time at the delivery of the bread and wine, to which the re- ceivers answered, " Amen :" 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, "preserve thy body and soul unto everlasting life," were added by St. Gregory ; 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 VL But these words, I suppose, being thought at that time to savour too much for the " real presence " in the Sacrament, v/hich was a doctrine that then was thought to imply too much of transubstantiationtobe 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 Sacra- ment 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 endeavotr Avas 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 sa- 390 THE COMMUNION. (82.) which was q:iven for thee, preserve thy body and sonl imto everlasting life : Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith, with thanksgiving. Tl" And the Ministc}' whochlicereth the Cxip (S3.) shall sa7j, THE Blood of our Lord Jesus Christ, whitih was shed for thee, preserve tliy body and soul unto everlastinir life : Drink this in remembrance that Christ's blood was shed for thee, and be thankful. (84.) IF If the consecrated Bread and Wine he spent tisfjr both parties. Though in the Scotch Liturgy the last clause was again thrown out, and the for- mer only (which was prescribed by the first book) retained, with a direction to the receiver to say " Amen :" which is undoubtedly the most agree- able to the primitive practice, and to the true notion of the Eucharist. Wheatly. (S2.) After the consecration of the elements ini- mediately follow the reception and distribution of thera : which continue still in their natujtal sub- stances of bread and wine, though they are ehang- ged, as to their virtue and efficacy, into the sacra- mental body and blood of Christ. Archdeacon Yardley. While the minister and others are receiving the Communion, those who are preparing to receive may employ the time, they have to spare, in read- mg some appropriate Scriptures, and meditations upon them. Bp. Wilso7i. (83.) Where there are two or more ministers present, it is the custom for the chief minister, or for him that consecrates, to administer only the bread, and for another to follow and administer the cup. This is 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 ex- pedition) minister the Sacrament of the blood, in form before written." 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." Wheatly. Here is an express distinction between a priest and a deacon, who by the ancient canons of the Church was not to deliver the bread. Bp. Cosins. (84.) When each person has communicated, let him return to his seat, that he may not hinder others from coming to the altar. At the end of the service he will find proper meditations, where- before all have communicated, the Priest is to consecrate more, according to the Form hejore prescribed ; beginning at — All glory be to theej Almighty Gfod — -and ending irith these words — Partakers of his most blessed Body and Blood. ^ When all have communicated, the Minister shall return to the Lord^s Table, and reverent- ly place upon it what remaineth of the conse- crated elements, covering the same with a faiir^ -^ linen cloth. (85.) /'^Jn' IT The7i shall the Minister say the Lord^s Pray- er, (86.) the People repeating after him every petition. (87.) with to entertain himself, until all have received the Communion. Bp. Wilson. (85.) Which by the ancient writers, and the Scotch Liturgy, in which the rubric first appeared, is called the "Corporal," from its being spread over the body or consecrated bread, and sometimes the " Pall," I suppose for the same reason. The institution of it is ascribed to Eusebius bishop of Rome, who lived about the year 300. 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 Arima- i ihea. Wheatly. '^ , (86.) Our Saviour concluded this feast with -^^ prayers and hymns, (Matt. xxvi. 30 ; John xvii. 1, &c ;) and all Churches have followed his exam- ple : and, if we rise not from our common meals without prayer and thanksgiving, surely we must more solemnly use them before Ave depart from the Lord's table. And the first part of this office is the Lord's prayer ; it being very fit, that after we have received our Saviour into our hearts, the first words we speak should be his ; to as many as receive him, he gives power to become the sons of God. John i. 12. Wherefore we may now, on good grounds, call God, " Our Father," and are obliged to desire his name may be " hallowed" and praised for all his kindness towards us : and if we everbe in a fit posture to wish his "kingdom" may "come," it is now when we have made our peace with him: we have now such assurances that he always wills that which is for our good, that with entire submis- sion we may say, O Lord, not my " will," but thine "be done:" he hath given us heavenly bread to feed our souls, and so we need not question but he will " give us" every day " our daily bread" to sus- tain our natural life : we have set forth the memory of that great propitiation, and now by the virtue ot that sacrifice we may cheerfully ask the " forgive- ness of our trespasses," and shall prevail the soon' THE COMMUNION. 391 OUR Father, who art in heaven, Hallow- ed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And for- give us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation; But deliver us from evil : For thine is the Kingdom, and the Power, and the Glory, for ever and ever. Amen, ^ IT After shall he said as follow eth : (88.) ALMIGHTY and overliving God, we most heartily thank thee, for that thou dost vouchsafe to feed us who have duly receiv- ed these holy Mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ ; and dost assure us thereby of thy fjxvour and ■ goodness towards us ; and that we are very er, because ia this feast of charity "we" have " forgiven" all them that have " trespassed against us :" we have vowed to forsake all evil ways, and so may reasonably desire to " be kept" from " temptation," and " delivered" from all kind of " evil ;" and as well with respect to v/hat he hath done for us already, as to our hopes of his hearing these requests, we must conclude with the Doxolo- gy, and acknowledge that his is "the kingdom, power, and glory," both now and " forever, Amen." Dean Comber. It was the institution of Christ and his apostles, according to St. Jerome, that the Lord's prayer was said at the celebration of the Sacrament: and it seems from St. Ambrose and St. Austin, that by the Church it has been ever used in this place. Bj). Cosins. (87.) So says the rubric. Andif the Church did ever devise a thing fit and convenient, what more than this ? that when together we have all receiv- ed those heavenly mysteries, wherein Christ im- parts himself to us, and gives visible testification of our blessed communion with him, we should in hatred of all heresies, factions, and schisms, de- claredly approve ourselves united as brethren in one, by offering up with all our hearts and tongues, that most effectual prayer, " Our Father," &c. ; in which we profess ourselves sons of the same Fa- ther, and in which we pray for God's pardon, no otherwise than as we forgive those that trespass against us: for which cause communicants have ever used it, and we at that time do shew we use , ^ it, yea, every syllable of it, as communicants^ say- 1^ ing it together with one consent and voice. ,^ Bp. Sparrow. "t' (88.) After the Lord's Prayer, the priest offers up the sacrifice of the holy eucharist, or the sacri- fice of praise and thanksgiving for the whole members incorporate in the mystical body of thy Son, which is the blessed company ot all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of the most.precioiis death and passion of thy dear Son. And we most humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all sucli good works as thou hast prepared for us to walk in, through .Tesus Christ our Lord ; to whom with thee and the Holy Ghost, be all honohrand glory, world with- out end. Amen. ' IT Then shall be said orsung^, (89.) all standing^ Gloria in excelsis, or some proper Hymn from the Selection. GLORY be to God on high, and on earth Church, as in all old Liturgies it is appointed ; and together with that is offered up that most accepta- ble sacrifice of ourselves, souls and bodies, devoted to God's service. Bp. Sparrow. (89.) This is commonly called the angelical hymn ; wherein the ecclesiastical hierarchy does admirably imitate the heavenly, singing that at the sacrament of his body, which the angels did at the birth of his body. And as good reason there is, to sing this for Christ's being made " one with us" in the Sacrament, as for his being made " one of us" at his birth: and if ever we be fit to sing this angel's song, it is then, when we draw nearest to the estate of angels, namely at the receiving of the Sacrament. Bp. Sparroxc. After such high favours, and such great blessings received, it is fit and necessary we should express our joy ; and how can we welcome our Saviour into our hearts more properly than by the hymn which the angels welcomed him into the world withal, (Luke ii. 14;) and by that descent the primitive doctors made upon it, to suit it to this or- dinance, where it hath been sung in all Churches from the beginning. Dean Comber. To conclude this office v/ith an hymn is so di- rect an imitation of our Saviour's practice, 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 nativity ; and was from thence transcribed into the oriental Liturgies, especially St. James's, where it is thrice repeated. The lat- ter part of it is ascribed to Telesphorus about the year of Christ 139 ; and the whole hymn, with very little difference, is to be found in the apostolical Constitutions, and was estabhshed to be used in the Church-service bv the fourth council of Toledo 392 THE COMMUNION. peace, good-will towards men. We praise thee, we bless thee, (90.) we worship thee, we glorify thee, we give thanks to thee for ihy great glory, O Lord God, heavenly King, God the Father Almighty. O Lord, the only begotten Son, (9L) Je- sus Christ ; O Lord God, Lamb of God^ Son of the Father, that talccst away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou about a thousand years ago. In the present Roman missal it siands 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 now appears to be placed much more properly at the close of the Com- munion, 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 his. In the Greek Church it makes a con- stant part of the morning devotions, as well upon ordinary days, as upon Sundays and holy days ; only with this difference, tliat upon ordinary days it is only " read," whereas upon more solemn times it is appointed to be sung. Dean Comber, Wheatly. (90.) We are taught with many words to ex- press our gratitude and joy, in imitation of those celestial hymns recorded in the Revelation, (vii. 12; V. 13:) as also because every word here used is highly pertinent, and hath its peculiar significa- tion. We "praise" God, by setting forth his greatness ; we '' bless" him, by declaring his good- ness: we "glorify" him with our mouths ; we "give him thanks" with our hearts, " for" the great glory," which he hath gotten to himself by these his mer- cies towards us. And further the adding of so many words well expresses the vehemency of our affections, and shews that we are ful! of admiration and delight. Dean Comber. (91.) As the Father is the primary object, so the Son is the subject of the angelic praises: where- fore we here glorify him, who is remembered and represented, given by God, and received by us, in this mystery. And, repeating all the names be- longing to his person, to his nature, and his offices, we thereby declare the majesty and glory, the mer- cy and goodness, of him whom we have now ac- cepted for our Lord and King. And, whilst we are setting out his glories, we also invoke him by all these honojjrable and endearing names, that he will employ his power, his interest, and merits, to make our persons and our prayers acceptable. Dean Comber. that sittest at the right hand of God the Father, have mercy upon us. For thou only art holy ; (92.) thou only art the Lord ; (93.) thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father. Amen. j, IT Then the Priest (the Bishop if he be present) (94.") shall let thevi depart with this blessing: ■ (95.) THE peace of God, which passeth all understanding, keep your hearts and minds (92.) Those that overcome the beast, and sing the song of Moses and the Lamb, use this amongst other expressions, " For thou only art holy/" (Rev, iv. 4.) These words we here apply to our Sa- viour, as distinguished, not personally, but essen- tially : that is, not as he is the second Person of the Trinity, for God the Father, and God the Holy Ghost, are also as holy as God the Son, and all Three together are the only holy One; but as he is a Being uncreated and infinitely excellent above all other beings ; as he is God himself, and for that reason supremely holy, or the only holy one. Dr. Bennet. (93.) God is called " the blessed and only Po- tentate," (1 Tim. vi. 15;) that is, the only Lord: and consequently this appellation belongs to our Saviour Christ, as he is God, in the same sense as he is the only holy One : namely, not personally, but essentially. Dr. Bennet. There are indeed holy angels and saints; and there are lords many^(l Cor. viii. 5.) Yet none of these have a propriety in this title, because their holiness is imperfect and derived : only Jesus is holy in and of himself, and of his holiness all others do receive. " He is holy and hallowed, because he halloweth and' sanctifieth us," as the Liturgy of St. James paraphraseth. " He only is the Lord," saith St. Augustine, "who hath no other Lord above him." For he only with the Holy Ghost is equal to the Father, " God blessed for ever." And this is the reason, why we exalt him so highly, and pass by the mediation of saints and angels; be- cause none is so holy, none so mighty, none so high in the favo^ir of God, nor none so gracious and loving to us, as Jesus is. This we acknowledge therefore with all possible joy and triumph ; and it is a mighty rejoicing to our spirits, that he, who hath given himself for us, and is come to dwell with us, is so high and magnificent. Dean Comber. (94.) The people were always dismissed from this ordinance by a solemn blessing pronounced by the bishijp if present, or, in his absence, by the priest : and none were allowed to depart till this was given by the one or the other. Wheatbj. This benediction is a peculiar of the bishop's of- C- THE COMMUNION. 393 Q fice, if present; because, "the less is blessed of the greater." Heb. vii. 7. UEstrange. (95.) Our liOrd took his leave of his disciples with a blessing, (Luke xxiv. 50;) and the blessing he left them was his peace, (John xiv. 27 ;) the form of giving which is set down by St. Paul, (Philip iv. 7 ;) from whom the primitive Church took this form, ordering the bishop (if present) to pronounce it, and all to stay till this blessing was given, which is a solemn desire that the peace of God may remain in us, and his blessing upon us for ever. Dean Comber. Our final blessing is taken out of Scripture. The former part is evidently borrowed from St. Paul ; and the latter is a Christian paraphrase, or rather summary, of the form originally delivered to Moses. Numb. vi. 22—25. St. Paul, after direct- ing us to address God in prayer and supplication with thanksgiving, immediately adds, "And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus." The words of St. Paul, had they been purposely designed, could scarce have been better suited to form a conclusion for this office. We have, according to his direction, offered up prayers, supplications, and thanksgivings to the divine Ma- jesty, and before our departure the minister of Christ pronounces upon us the blessing of peace. This benediction of the priest is not to be con- sidered merely as a prayer. It is likewise an abso- lution ; an assurance of blessing and of peace : for God himself will bless those, that are duly qualified to receive the sacerdotal blessing ; and the bene- dictions and absolutions, which the ambassadors of Christ ministerially pronounce upon earth, will be ratified in heaven. Shepherd. The blessing was so highly estimated in the primitive times, that none durst go out of the Church, till they had received it. And when they reteived it, they knelt or bowed down their heads. This was done in imitation of the Jewish manner, which is thus described : " When the service was finished, the high-priest lifted up his hands over the Congregation to give the blessing of the Lord with his lips; and they bowed themselves to wor- ship the Lord, that they might receive the blessing from the Lord, the Most Higlj'." Ecclus. i. 21. Thus did the Jews : for they considered it as the blessing, not of man, but of God. They had in- deed his express promise for it, when given in the public worship. " And the Lord spake unto Moses, saying, Speak to Aaron and his sons, saying, On this wise shall ye bless the children of Israel : The Lord bless thee," and so on, (Numb. vi. 22, 23:) " and they shall put my name upon the children of Israel, and I will bless them." • The same authority to bless, yea, and greater au- 50 thority than this, seems to be given to the minis- ters of the Gospel. " For iqto whatsoever house •they shall enter, and shall say, Peace be to this house ; if the son of peace be there," that is, ac- cording to interpretation, if he, that dwells there, does not hinder it by his wickedness, or reject it through unbehef, " then their peace shall be upon him." If not, if he be not capable nor worthy of their blessing, " it shall turn to them again.'" Luke X. 6. And if this virtue be annexed to the bless- ing of the bishop or priest, so as to go and come with it, when bestowed upon a private house ; how much more, when dispensed in the house of God, in his name and by his command, over the holy congregation. As many of them doubtless as are " sons of peace," as are capable and desirous there- of, upon them shall the blessing of the minister rest, but from them that are not, that either neglect or reject it, " his blessing shall turn to him again." Dr. Bisse. Here, before we conclude the office, let us reflect upon the admirable contrivance of it, and the beau- tiful harmony and order of its parts. After we have premised the Lord's Prayer, the Collect that follows it, the Commandments, the Collect for the day, the Epistle, and the Gospel, which are as it were the introduction to this solemnity ; we afterwards proceed to the offertory or contribution of our alms. And indeed it highly becomes us, when we ap- proach the holy table to partake of God's unspeak- able kindness towards lost mankind, to prepare our way by liberality to the poor, that is, to our Saviour himself: for he accepts of what we give to his dis- tressed servants as a mercy shewn to his own per- son. Then we offer the excellent prayer for the Church militant, than which nothing can more et'- fectually express our most fervent charity towards all our fellow christians. By these steps we as- cend to the divme mystery, and enter upon the sublimer parts of the office. Our hearts being rais- ed to the highest pitch of religious fervor by the ex- hortation and the short address annexed to it, we pour forth a most pathetic form of confession, con- taming also an earnest petition for pardon ; and for the assistance of God's grace in order to our great- er spiritual improvement for the future. Upon this the priest pronounces the Absolution; and, to strengthen our hope, adds divers comfortable texts of holy Scripture. Being thus filled with the sense of God's infinite mercy, and exalted almost to rap- ture, and ecstacy, we immediately break forth into a seraphic hymn of praise and thanksgiving. Then we acknowledge our own unworthiness to taste of his holy feast, and humbly beseech God to make us worthy communicants ; and so, the elements being consecrated, we partake of them. Then we offer up the Lord's prayer, which is the badge of 394 THE COMMUNION. y^ ill the knowledore and love of God, and of his Son Jesus Christ our Lord : And the blessins: of God Ahn'ghty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen. 1[ Collects that may he said after the Collects of Morning or Evening Prayer, (96.) or Com- munion, at the discretion of the Minister. ASSIST US mercifully, O Lord, (97.) in these our supplications and prayers ; and dispose the way of thy servants towards the attainment of everlasting salvation ; that our discipleship : and having returned thanks for the inestimable blessing of the holy eucharist, and subjoined the angelic hymn, than which nothing can be more sublime and heavenly, together with one or more shcrt collects at the discretion of the minister, we are dismissed with a solemn blessing. Dr. Btnnet. Thus we have gone through our public service from the one end to the other, from the Exhortation to the Blessing : and we may well close with that exclamation of the prophet concerning Sion, " How- great is its goodness, and how great is its beauty !" And we ought not to omit that memorable testimo- ny, worthy not only to be fixed upon record, but to be engraven on the Jiorns of the altar, which was given to our Common Prayer by the King and Par- liament in that Act, which established the use of it : " That it w^as by the aid of the Holy Ghost with uniform agreement concluded and set forth." Dr. Bisse. (96.) Lest there should beany thing left unasked in this excellent office, the Church hath added six Collects more to be used at the minister's discre- tion ; concerning which it may be observed, that they are plain and comprehensive, and that almost every sentence of them is taken out of the Bible ; and they are as proper to be joined to any other office as this. Wheatly. The titles are here given, that it may be known on what occasions to use them : and doubtless, if devout affections be brought with them, they may be useful to us all, and accepted by our heavenly Father. The first is a prayer. For safety in all world- ly changes : the second, For the preservation of our souls and bodies : the third. For a blessing on God's word : the fourth, For direction and success in all our undertakings : the fifth, For excusing the defects of our former prayers : the last. For the ac- ceptance of all the rest of our supplications. Dean Comber. (97.) In tne Latin it is, " Adesto, Domine, sup- plicationibus nostris." So that to '' assist merci- fully in prayers" is to be mercifully present at them, or to be mercifully present with those who offer among all the changes and chances of this mortal life, (98.) they may. ever be defended by thy most gracious and ready kelp, through Jesus Christ our Lord. Amen. GRANT, we beseech thee, Almighty God, (99.) that tlie words which we have heard this day with our outward ears, may, through thy grace, be so grafted inwardly in our hearts, that they may bring forth in us the fruit of good living ; to the honoijr and praise of thy name, through Jesus Ciifist our Lord. Amen. DIRECT us, O Lord, (1.) in all our them. Now God is then said to be so present when he hears and receives them graciously. And ac- cordingly our Church translates, '• Adesto piis Ec' clesise tuse precibus," in the Collect for the twenty- third Sunday after Trinity, thus, " Be ready, we be- seech thee, to hear the devout prayers of thy Church." And in the Collect for the first Sunday after Trinity, "adesto propitius invocationibus nostris" is ren- dered, "mercifully accept our prayers." Dr. Bennet. (98.) Some have objected against this phrase, as implying somewhat irreligious. But our Saviour hath not scrupled to say, '• And by chance there came down a certain priest that way^' Luke x. 31. Abp. Seeker. When we apprehend any danger by reason of the sudden changes, and sad accidents to which we and all the world are liable, there are two main particulars which we are to beg of God for our se- curity. First, that he will always assist our pray- ers. Secondly, that he will direct us toward the right end. For so long as we can pray fervently, and are going on in the right course to heaven, we , are in no danger whatsoever may happen. Dean Comber. (99.) This short Collect is of excellent use, after the Sermon or Lessons in public, as also when the Scripture hath been read in private. And because it is not the hearing of God's word with our ears^ but the engrafting in our hearts, (James i. 21.) which makes it powerful to our salvation, we ought always after it to pray as here : first, that it may take root in our hearts ; secondly, that it may spring forth in our lives. Dean Comber. (1.) If we acknowledge God's providence, we must undertake nothing till we have first asked his counsel to direct us, and as we go on Ave must call for his assistance to further us, and when we have done, we must wait for his blessing to crown all with success; all which we are taught to do in this compendious and pious form, v.'hich is never un- seasonable but very fit to be used, especially, in the morning, before we begin to work. Dean Comber. J THE COMMUNION. 395 doings, with thy most gracious favoiir, and further us with thy continual help ; that in all our works begun, continued, and ended in thee, we may glorify thy holy name ; and finally, by thy mercy, obtain everlasting life, through Jesus Christ our Lord. Amen. ALMIGHTY God, the fountain of all wisdom, (2.) who knowest our necessities before we ask, and our ignorance in asking ; we beseech thee to have compassion upon our infirmities ; and those things which for our un worthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness of thy Son Jesus Christ our Lord. Amen. ALMIGHTY God, who hast promised (3.) to hear the petitions of those who ask in thy Son's name ; we beseech thee merci- fully to incline thine ears to us who have now made our prayers and supplications unto tliee ; and grant, that those things which we have faithfnlly asked according to thy will, may effectually be obtained, to the relief of our necessity, and to the setting forth of thy glory, through Jesus Christ our Lord. Amen. •H Upon the Simdmjs and other Holy Days {if there he no Sermon or Communion) shall be said all that is appointed at the Conimiinion. unto the end of the Gospel, conclud- ing with the Blessing. (4.)' And if any of the consecrated Bread and Wine re- inain after the Communion, it shall not he carried out of the Church ; hut the Minis- ter and other Communicants shall, immediately after the Blessing, reverently eat and drink the same. (2.) When St. Paul had asked all he could for his Ephesians, he commits them to him, that was able to do more for them, than he could ask or think. And from thence we have taken this sup- pletory prayer : being very proper for the beginning or ending of public or private supplications ; be- cause it sets before us, first, the incomparable wis- dom of God : secondly, our own imperfections : and thence deduceth, 1. a general petition for compas- sion, as to all the defects of our prayers ; 2. a particu- lar request for the adding of that which we omitted. This prayer is very proper to be said to ourselves, when w^e kneel down at our first coming into the Church, to prayers. Dean Comber. (3.) There are three qualifications of an accepta- ble prayer. 1. That it be made in Christ's name^ <7/^/ John xiv. 13; xvi. 23. 2. That it be agreeable to A God's will.' 1 John v. 14. 3. That it be asked in ^ faith/ Matt. xxi. 22; James v. 15. Now because it were imprudent to expect to be heard upon other terms, the Church hath here put them all to- gether in this finishing prayer, which is very pro- perly used after any of our prayers, especially the common prayers, which if we have said in faith, we are sure the petitions are according to God's will, and made in the name of Christ. Dean Comber. (4.) The following Communication, in relation to the construction of this Rubric, was made by the Bishops to the house of Clerical and Lay De- puties, at the General Convention held in Philadel- phia, 1821. T. c. B. '•' The house of bishops being informed of what they consider as a great misunderstanding, in various places, of the rubric at the end of the com- munion service, think it their duty to declare their sense of the same, and to communicate it to the ho.ise of clerical and lay deputies. In the Common Prayer Book of the Church of England, the words in the parenthesis are — '* if there be no Communion." In the revieiv of 1789, it was put — " if there be no sermon or communion " — and this has been interpreted to mean, that if there be a sermon, what has been called the anti- communion service is to be omitted — Against this construction the bishops object as follows — 1st. The construction rests on inference ; dedu- ced in contrariety to the positive direction — " Then shall follow the sermon." Had an exception been intended, it would doubtless have been expressed positively, as in other rubrics. Further; the rubric in question prescribes, that " when there is a communion, the minister shall return to the Lord's table :" which presumes him to have been there before, in the ante-communion service, un- less in the permitted alternative of some other place. 2d. The argument on the other side proves too much, and therefore nothing. It is said of those who urge it, that they conceive themselves bound to use the whole service on a communion day : whereas it should be dispensed with, on the same principle on which it is supposed to be superseded by the sermon. On the other hand, if there being either a sermon or the communion should be thought to warrant the omission ; can it be, that the conven- tion designed to leave in the book the anle-commu- nion service, with all the Collects, the Gospels and the Epistles attached to them, to be little more than dead letter; never to be used, except on the few occasions, when the said service is unconnect- ed with either of the said provisions ? For, it is not required to be used, either with the morning or with the evening prayer. 3d. There is a rubric, prescribing the place ia 396 THE COMMUNION. the service, at which notice shall be given of holi- days, &c. Can it be supposed, that a provision of this sort, was intended to be done away, not pro- fessedly, but indirectly ? and that even there should be no provision for notifying the communion ? 4th. It is understood, that the morning prayer, and the administration,' of the communioa were designed to be distinct services, to be used at dif- ferent times of the day. Probably, at the time of the reformation, the practice was generally con- formable to the provision ; and it is said to prevail at present in some places in England. Now, although there is probably no Church in the United States of which the same can be affirmed ; yet, why raise a bar against so reasonable and so godly a practice ? an effort for which, would reduce the whole to the sermon ; except, when the communion were to be administered : and then, there would be the latter part of the service only. 5th. The construction casts a blemish on the ob- servance of every festival of our Church. To" speak in particular of Easter Sunday, Whitsunday, and Christmas day : can it be supposed, that the convention intended to abrogate the reading of the portions of Scripture, the most pertinent of any in the Bible? or that the members of the body were so careless, as not to perceive the effect of the word introduced by them into the parenthesis ? Neither of these was the case ; although they had not the sagacity to foresee the use which would be made of their superaddition : a use, which may be applied hereafter to the abandoning of the ob- servance of those festivals. For why should the Church retain them, after dispensing with what- ever is attached to them in the respective services. The remark applies equally to the two days of fast- ing and abstinence — Good Friday and Ash Wed- nesday. It is here supposed, that on the former, there are the service and sermons in all our Church- es furnished with the ministry. But according to the opposite opinion, the sermon dispenses with the recital of the consummation of our Saviour's suffer- ings, and not only on Good Friday, but on every day of passion week, if there be sermons. Could this have been intended? 6lh. There is the magnitude of the change thus made in the Liturgy, without the subjecting of the resulting consequences to the consideration of any General Convention ; for this is here affirmed, without the apprehension of contradiction from any of the surviving members. The most obvious of the consequences, and such as could not have escaped the notice of the least attentive, were.the dispensing with the readingof the Ten Command- ments ; the weekly return of which may well be thought to have a beneficial effect on morals ; and the deranging of a selection of passages of Scrip- ture, always supposed to have been made with great judgment, and suited to the different seasons of the year. They were of like use in the Church, before the prevalence of the corruptions of the Pa- pacy; have withstood, in some measure, its sys- tematic hostility to a geneial knowledge of the Scriptures ; and, probably, have prevented a greater enormity of unevangelical error, than what Ave now find : for although the selections were in Latin, they were at least instructive to the many who under- stood the language, at a time when even among that description of people, the possession of a Bible was rare. To the present day, they are held in high esteem, not only by our parent Ciiurch, but by the Lutheran Churches of Sweden, of Den- mark, of sundry German principalities, and of this country. In some of the European States, the sub- ject of the sermon is expected to be taken from the Epistle, or from the Gospel for the Sunday. There seems no reasonable objection, in any future review of the Liturgy, to the making of some abbreviation, suited to the joining of services designed to be dis- tinct: but there may be doubted the expediency of making so great an inroad as that projected on the service now in question. 7th. The ante-communion service continued to be used as before, by the clergy who were present in the convention, in which it is now imagined to have been dispensed with. It is confidently be- lieved, that there was not an exception of an individual ; although, on the other side, the major number must be supposed to have been de- sirous of the innovation. In the interpretation of a law, immediate practice under it has, been held to be a good expositor : especially when, as in the present case, a contrary sense had not been heard of for a long course of years. The question may occur — Avhy did the conven- tion introduce the words, " Sermon or," into the parenthesis? It was to reconcile the other rubric referred to, with frequent and allowable practice. The said rubric says — " then shall follow the ser- mon." Perhaps, Avhen the service was compiled there was a sermon on every saint's day, as well as on every principal festival. In modern usage, it has been otherwise : which made it convenient _ to provide for the ministers proceeding to the bless- / ing. The parenthesis means, that although there be no sermon, or although there be no communion, the minister shall act as directed by the rubric. The bishops therefore deem it their duty to ex- press the decided opinion, that the rubrics of the communion service, as well as other general con- siderations, enjoin the use of that part which pre- cedes the sermon, on all occasions of sermon or communion, as well as on those festivals and fasts, ^ when neither sermon nor communion occurs." ( 397 ) THE MINISTRATION OF (1.) PUBLIC BAPTISM^^-) OF INFANTS, c^-^ TO BE USED IN THE CHURCH. (4.) 1 The People are to he admonished^ (5.) that it is most conve^iient that Baptism should 1/ not he admiiistered hut upon Sundays arid other Holy Days, or Prayer Days. Nevertheless {if necessity so require) Baptism may he administered upon any other day. (1.) Having now gone through the constant of- fices of the Church, we come in the next place to those, which are only to be used as there is occa- sion. And of these the office of haplism, being the first that can be regularly administered, as being the first good office that is done to us when we are born, is therefore properly set first. And here it will be necessary in the first place, to say some- thing of the sacrament itself. 1. "Water" therefore (which is the matter of it) hath so natural a property of cleansing, that it hath been made the symbol of '•purification" by all nations, and used with that signification in the rites of all religions. The heathens used divers kinds of baptism to expiate their crimes ; and the Jews baptize such as are admitted proselytes at large ; and when any of those nations turn Jews, who are already circumcised, they receive them by baptism only : with which ceremony also they purified such heathen women as were taken ig 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! Matt, xxviii. 19. 2. Nor can any thing belter represent " regene- ration " or " new birth," which our Saviour re- quires of us before we can become Christians, (John iii. 3 — 7 ;) 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 pol- lutions of the womb, (Ezek. xvi. 4 ;) so Avhen we are admitted into the Cliurch, we are first bap- tized, (whereby the Holy Ghost cleanses us from the pollutions of our sins, and renews us unto God, Tit. iii. 5,) and so become, as it were, spiritual infants, and enter into a new life and being, which Defore 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." And therefore when our Saviour used this phrase to Nicodemus, 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 es- teemed religiously dead. For if any one that was living was reported to be deceased, and had fune- ral solemnities performed upon his account; he was afterwards, upon his return, abominated of all men, as a person unlucky and profane, banished and excluded from all human 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. And thus in the Christian Church, by our Sa- viour's institution and appointment, those, who are dead to God through sin, are born again by the washing of regeneration, and renewing of the Holy Ghost.'" Tit. iii. 5. And how proper (by the way) " water " is to typify the " Holy Ghost," may be seen by consulting several texts of Scripture, where "water" and the " blessed Spirit" are men- tioned as corresponding one to another/ Is. xliv. 4 > John iv. 14 ; vii. 37, 38, 39. That the primitive Christians had this notion of baptism, may very fairly be asserted from those other rites which they anciently used in the cele- bration of this mystery : such as were giving the new-baptized " milk " and " honey," and " salt," which were all given to infants new-born, (Is. vii. 15 ; Ezek. xvi. 4 ;) and putting upon them " white garments," to resemble the " swaddling " spoken of by Ezekiel, Ezek. xvi. 6. All these, the ancient fathers tella us, were done to signify and represent spiritual birth and infancy, and out of reference to what was done at the na- tural birth of children. 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 fgr this same '^ 398 PUBLIC BAPTISxM OF INFANTS. 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 rea- son took to those imitations ? In some Churches indeed they have now for a long time been discon- tinued : 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 proirer sense, who needed no such representations, to signify their infancy. As to the form of baptism, our Saviour only in- stituted the essential part of it; namely, that it should be performed by a proper minister, with " water, in the name of the Father, Son, and Holy Ghost." Matt, xxviii. 19. But, as for the rites and circumstances of the administration of it, he left them to the determination of the apostles and of the Church. Yet without doubt a form of baptism was very early agreed upon, because almost all the Churches in the world do administer it much after the same manner. The latter ages indeed had made some superfluous additions ; but our Refor- mers removed them, and restored this office to a nearer resemblance of the ancient model, than any other Church can shew. Dean Comber, Wheatly. (2.) The subjects of baptism are infants, or per- sons grown up, whence there are three several of- fices. First, public baptism of healthful infants : and, since infants were circumcised, and not ex- cepted by Christ, when he instituted baptism in the place of circumcision ; since they need it to wash them from original sin, and were baptized in the primitive Church; they ought to be baptized now, and to be brought to the Chnrch, that there may be many witnesses of this solemn act, and that others may be put in mind of their vow ; as also because thus they are admitted members of our religious assemblies in the proper place. Secondly, when ctiildten are weak, there is a pri- vate and short office : and, since Christ makes this the ordinary means of entering into heaven, (John iii. 5 ;) parents and ministers must in this case be very careful to get them baptized, being assured this will wash away their original sin, and graft them into the body of Christ, so that if they die before they have done actual sin, thev are undoubt- edly saved ; and if this be neglected by the fault of parents or ministers, (however God's infinite mercy may deal with the child,) they must answer for putting its salvation on so great a hazard. Now this short office is good and sufficient if the child die, but if it recover it must be brought to Church afterwards ; that the congregation may be certified It was rightly baptized, and the covenant solemnly entered into for it. The third office is for those of riper years, who are converted from being Jews, Turks, heathens, or from those sectaries, who with those infidels renounce baptism. These must be well catechized before they come, and spend some time in fasting and prayer to prepare them ; because they answer for themselves, and make the covenant with their own mouths, so that their godfathers are only witnesses to the fact, and must be monitors to them to live according to their vow. Dean Comber. "^ The first of these three offices is that which is now most commonly used. For there being 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 it will be requisite to treat in order at large, and only to take notice of those particulars in the others, which differ from this. Wheatley. (3.) The office weare now upon being appointed for infants, it will be proper to premise a few gene- ral hints in relation to baptizing them. For that reason it should be here observed, that, as baptism was appointed for the same end that cifcunicision was, and did succeed in the place of it; it is rea- sonable that it should be administered to the same kinds of persons. For since God commanded in- fants to be circumcised, (Gen. xvii. 12,) it is not to be doubted, but that he would also have them baptized. Nor is it necessary that Christ should particularly mention children in his commission : it is sufficient that he did not except them : fur that supposeth he intended no alteration in this particu- lar, but that children should be initiated into the Christian as well as into the Jewish rehgion. 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 necessa- rily 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 circum- cised, all proselytes of the nations or Gentiles, that were converted to their religion. And if any of those converts had "infant children" then born to them, they also were, at their fathers desire, both circumcised and baptized, if males ; or if females, only baptized, and so admitted as proselytes. The child's " inability " to declare or promise for him- self was not looked upon as a bar against his re- ception into the covenant : but the desire of the father to dedicate him to God was accounted avail- able and sufficient to justify his admission. Nor does the ceremony of baptism appear to have been used amongst the Jews upon such extraordinary PUBLIC BAPTISM OF INFANTS. 399 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 prose- lytes ; 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 understood of a baptismal washing. This therefore being: the constant practice of the Jews, and our Saviour in his commission making no exception, but bidding his apostles "go and dis- ciple all nations, baptizing them," &c. ; that is a sufficient argument to prove, that he intended no alteration in the objects of baptism, but only to ex- alt the action of baptizing to a nobler purpose, and a larger use. For when a commission is given in so few words, and there i^ 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 al- ways used to do. And we may assure ourselves, tliat had the apostles left children out of the cove- nant, 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 certainly have urged this a^.a great objection against the Christian 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 us, thg.t the Scriptures make no express mention of the baptism of infants ; to which we might reply, were the objection true, that neither do the Scrip- tures make any express mention of the alteration of the sabbath : and yet I believe there are but few of those who are of a different opinion from us, in the point before us, but who think the observation of the first day of the week is sufficiently author- ized from the New Testament : and yet this is not more clearly implied than the other. We read in several places of the whole " households being baptized," (Acts xvi. 15. 33; 1 Cor. i. 16,) 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 v/ere baptized as well as the rest of the family : only the baptism of adult persons being more for the hon- our 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 really included in these terms, is that the Scriptures no where mention the defer- rmg of the baptism of any Christias's child, or the putting it off till he came to years of discretion. An argument that surely may as justly be urged against the adversaries to infant-baptism, as the silence ctf the Scriptures is against us. Dean Comber^ Wheatly. But when we come to the ancient fathers, who lived nighest to the apostolical times, and Avere the best judges both what was the practice of the very first ages, and how they understood the words of holy writ, when it was first delivered to the Church ; they do uniformly declare in favour of infant bap- tism. 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 v»rere baptized in their infancy, or whether it was the apostles' doctrine or advice to stay till they were grown up to years of maturity. But now in none of these do we meet with any that favours the opinion of our ad- versaries, but almost in all of them a direct confu- tation 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 administered we have frequent sentences from whence it may be inferred by way of implication. St. Clement, in the apostles' times, speaks of original sin as af- fecting infants : if so, then baptism is necessary to wash it away. Justin Martyr affirms, that baptism is to us in the stead of circumcision ; from whence we may fairly conclude, that it ought to be adminis- tered to the same kinds of persons. In another place, he mentions several persons, "who were discipled (or made disciples) to Christ, whilst chil- dren :" which plainly intimates, that children may be made "disciples," and consequently may be baptized. For the only objection of the Antipado- baptists against infant-baptism is their incapacity of being made disciples. Now here they may per- ceive, that, if Justin rightly understood the word, children may be disciples. And it is worth obser- ving, 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." A phrase, which in most ecclesiastical writers, and espe- cially in IrensBus, is generally used to signify that " regeneration," which is the effect of baptism. 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. In the next cen- 401) PUBLIC BAPTISM OF INFANTS. tury, 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 150 years after the apostles.) St. -Cyprian, with sixty-six bishops in council w'nh him, declar- ed 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." 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 beginning of Christianity, without one 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. Dr. Mcholls, Wheatly. (4.) In the very early times of Christianity, whilst the faithful were under a state of persecu- tion, there was no settled place of administering the rite of baptism. The apostles baptized in ponds and rivers ; and in any place, where there was con- venience of water. Thus Philip baptized the Eunuch in a watery place, which they met with y'^X accidentally in the road. Acts viii. 38. But the [y apostles likewise began a custom in their time, of baptizing in houses; and so it should seem that St. Paul was baptized, (Acts ix. 17, 18 ;) there being no mention of any river; probably the water which was about the house, serving for that occasion. The same seems to be the case with the jailor, who was converted by St. Paul, and was " baptized, he and all his, straightway^" Acts xvi. 33. This cus- tom of baptizing in houses, where the congrega- tions of the faithful met, continued for the nrst ages, when the persecution obliged them to per- form all religious acts with as much privacy as might be. After the empire became Christian, and temples were euery where erected, a baptistery, or room to baptize persons in, was joined to the Church ; where the persons, who were baptized, had the prayers of the Congregation for God's blessing upon them. This being neglected by some persons, who performed the baptismal rites in private houses and oratories, they thereby seeming to slight the public baptisteries, occasioned the 59th canon of the Constantinopolitan council under Jus- tinianus the younger : " Let not baptism be cele- brated in any oratory within a private house : but they, that would partake of an undefiled baptism, let them go to the public Churches, and there let them enjoy this gift. But, if it shall be proved against any one, that he has transgressed against this ordinance, if he be a clergyman, let him be de- posed ; and if he be a layman, let him be excom- municated." Our Church has not been so severe as to have recourse to excommunications and de- positions, upon the breaking in upon this duty : but she orders, that " the baptism be administered in the Church," in the public congregation ; " that the congregation there present may testify the re- ceiving of them that be newly baptized into the number of Christ's Church." And it is a pity, that so wholesome a constitution should be trampled under foot by the vanity of some, and the compli- ance of others, though there be not so great a pen- alty annexed to it, as formerly was. Dr. NichoUs. (5.) "It appeareth by ancient writers," as was expressed in the rubric till the last review, " that the sacrament of baptism in the old time was not commonly ministered but at two times, at Easter and at Whitsuntide:" at Easter, in remembrance of Christ's resurrection, of Avhich baptism is a fig- ure, (Rom. vi. 4;) and at Whitsuntide, in remem- brance of three thousand souls baptized by the A apostles at that timeji Acts ii. 41. For this reason i ' in the Western Church all, that Avere born after Easter, were kept until Whitsunday, and all that were born after Whitsunday were reserved until the next Easter; unless some imminent danger ot death hastened the administration of it before. Though in the Eastern Church the feast of Epiph- any was also assigned for the administration of this sacrament, in memory of our Saviour being, as it is supposed, baptized upon that day. And, about the eighth or ninth century, the time for sol- emn baptism was enlarged even in the liHtin Church, all Churches being moved by reason of the thing, to administer baptism, as at first, at all times of the year. Wheatly. The wise Reform- ers of our Liturgy thought it too great a liberty, to be left to the parents to keep their children from baptism from the time of their birth to the follow- ing Easter, which was indulged by the provincial council only a little to comply with the see of Rome, who tenaciously adhered to an old custom, the rea- son of which was vanished ; and therefore they very prudently order, that the people should be ad- monished to bring their children to Church for bap- tism upon Sundays only and holy-days, and that in any time of the year ; not Avith any particular re- gard to those Sundays and holy-days, but because the greatest congregations then met at Church, who may be witnesses of their reception into the Church, and may thereby receive benefit, by re- freshing their memories with a recital of those sa- cred engagements, which they themselves former- ly made. Dr. NichoUs. The reason of the former part of this rubric is plain enough. That this oflfice, which is designed to be a public one, should not be used on such days, PUBLIC BAPTISM OF INFANTS. 401 ^ There shall he for every Male Child to be baptized, when they can be had, two God- fathers (6.) and one God?nother ; and for every Female, one Godfather, and two Godmothers ; and Parents shall he admitted as Sponsors, if it he desired. 1" When there are children to he baptized, the Parents or Sponsors shall give know- ledge thereof before the beginning of Morning Prayer, to the Minister. And then the Godfathers and Godmothers, and the People loith the Children, must he ready at the Font, (7.) either immediately after the last Lesson at Morning Prayer^ or at such hours of the day, when there is no pub- lic service performed, or congregation attending ; and when consequently the administration of bap- tism would only be private in effect, though execu- ted within the walls of the Church and with the public form. It Avill be observed, that, for the same reason, baptism ought never to be deferred till the stated service is over, where it can be performed in time of service: which proviso I put in on account of those places, as cathedral and collegiate Churches for instance, where the usual situation of the font is at so great a distance from the choir or the place of divine service, as to render the compliance with this injunction impracticable. For, wherever the font isj there, and there o'nly, can this office be regularly performed : which we of the clergy should take the more notice of, be- cause it is the only point in these previous rubrics, placed at the head of the office, which is expressly charged upon the minister: " The priest coming to the font and standing there shall say." Archdeacon Sharp. (6.) This rubric, which was added at the last review, is concerning the Godfathers and Godmo- thers. The use of which in the Christian Church was derived from the Jews, as well as the initia- tion of infants itself. And it is hy some believed that the " witnesses" mentioned by Isaiah at the " naming of his son," (Is. viii. 2,) were of the same nature with these sureties. 2. In the primitive Church they were so early, that it is not easy to fix the time of their begin- ning. Some of the most ancient fathers make mention of them, and through all the successive ages afterwards we find the use of them continued, without any scruple or interruption, till the Ana- baptists, and other Puritans of late years, raised some idle clamours against them. Some of these there will be a properer place to speak to hereafter. In the meanwhile it may be observed 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 matters ; which contracts, if they be fair and beneficial, the infants must make good when they come to age ; it cannot, one would think, be unreasonable for the Church to allow them spiritual guardians, to pro- mise those things in their name, without which 51 they cannot obtain salvation. And this too, at the same time, gives " security" to the Church, that , the children shall not apostatize, from whence they \ are called " sureties :" provides monitors to every I Christian, to remind them of the vow which they made in their presence, from Avhence they are call- ed "witnesses;" and better represents the new birth, by giving the infants new and spiritual rela- tions, whence they are termed Godfathers and Godmothers. 3. How long the Church has fixed the number of these sureties, I cannot tell: but by a consutu- tion of Edmund, Archbishop of Canterbury, in the year 1236, and in a Synod held at Worcester, in the year 1240, I find the same provision made as is now required by our rubric, namely, "That there should be for every male child, that is to be bap- tized, two Godfathers and one Godmother, and for every female one Godfather and two Godmothers." Wheatly. The twenty-ninth Canon of the Church of Eng- land provides that no " parent is to be admitted to answer as Godfather for his own child :" on the ground, I suppose, that parents are by nature under - sufficient bonds to take care of the religious educa- tion of their children. The permission granted by our Rubric, probably originated in the difficulty of procuring other Sponsors in some cases : but where they may be conveniently had it still seems desira- ble to obtain as many pledges as practicable for the religious education of youth. t. c. b. , (7.) What the font is, every body knows, but » not why it is so called. The rites of baptism in the first times were performed in "fountains" and " rivers," both because their converts were many and because those ages were unprovided of other baptisteries. We have no other remainder of this rite but the name: for, hence it is, that we call our baptisteries, " fonts ;" which, when religion found peace, were built and consecrated for the more rev- erence and respect of the sacrament. These were set at first some distance from the Church; after, in the Church-porch ; and that significantly, be- cause baptism is the entrance into the Church mys- tical, as the porch to the temple. At the last, they got into the Church, but not into every one, but the city-church where the bishop resided, hence called " the mother-Church," because it gave spiritual birth by baptism; afterwards they were brought 402 PUBLIC BAPTISM OF INFANTS. or else immediately after the last Lesson at Evening Prayer, as the Minister by his discretion shall appoint. And the Minister coming- to the Font, (8.) [which is then to he filled with pure Water,) (9.) and standing there, shall say, Hatli this child been already baptized, or no? (10.) into rural Churches. Wheresoever they stood, they were had in hi-^h veneration. Bp. Sparrow. {8.) There is an obvious remark to be made upon this restriction as to place : namely, that no minister ou^ht to use this public form in a private house; or indeed in any place, except at the font Itself, to which the use of it is restrained. Nay, if the rubric did not forbid him, the very office it- self would, in which he is directed to pray in these words, " Grant, that whosoever is here dedicated to thee by our office and ministry, may be endued with heavenly virtues," &c. Consider whether these words can consistently, or indeed without absurdity, be used in a parlour or bed-chamber; or in any other place save at the common baptistery, or " fountain of baptism," as the old offices term it, appropriated to each parish or congregation. Archdeacon Sharp. If the occasion be so urgent as to require bap- tism at home, the Church has provided a particular office for the administration of it ; which directs, that the essential parts of the sacrament be admin- istered immediately in private ; but defers the per- formance 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 Even- ing prayer, and all along supposes a congregation to be present; and particularly in one of the ad- dresses vv'hich tho priest is to use, 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 ministry," &c. For he knows that the word "here" cannot be applicable 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 sol- emn act was performed was at first indeed unlimited : " in any place where there was water," as Justin Martyr tells us ; " in ponds or lakes, in springs or rivers," as Tertullian speaks: but always as near as might be to the place of their public assemblies. For it was never (except upon extraordinary occa- sions) done without the presence of the congrega- tion. A rule the primitive Christians so zealous- ly 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 ; it laity, with excommunication. 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 obtinacy of the greater and more powerful of their parishioners ; who, for their ease or humotir, or for the convenience of a more splendid and \ pompous christening, resolving to have their chil- 't dren baptized at home, if there own minister re- "/K" fuse 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 in- stitution of the sacrament diis c ustom 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 itl And v/here can there be a better representation of that society, than in a congregation assembled 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 promise to undertake the du- ties of a Christian ; but in such an assembly of Christians? The ordinance is certainly 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. Wheatly. '^ (9.) Water is the element appointed by our Sa- viour as an essential, without which the sacrament cannot be administered : and it ought to be " pure," both in regard to decency, and to the spiritual significancy of it, as employed to wash away sins. Archdeacon Yardley. (10.) The minister is enjoined to ask this ques- tion, that he may not unawares baptize a child, that has been baptized before: which is contrary to both the word of God, and to the usage and laws of the "•Church in all ages. For, though several persons are recorded in Scripture to be baptized, there is no mention of any one that was ever re-baptized, though they were to receive the sacrament of the Lord's Supper often; (1 Cor. xi. 24. &c.) And, since baptism succeeded in the place of circum- cision, the latter being never reiterated in the Jew- ish Church, so neither ought the former. For PUBLIC BAPTISM OF INFANTS. 403 since this sacred rite is the initiatory one, whereby we are admitted into our holy reUgion, it ought not to be repeated : since we enter into our religion but once, to reiterate the form were only to make sport with or at least to pervert ihe intent of the sacred mystery. And to this probably relate the "one faith, one baptism," (Eph. iv. 5;) and the " once enlightened," (Heb. vi. 4,) is not improba- bly to be understood of the same. But the whole current of antiquity runs against the repetition of baptism. Dr. Nicholls. Some few individuals in this country have en- tertained scruples concerning the validity of Lay- Baptism. The subject was brought before the General Convention of 1811, by a memorial signed by two Presbyters, the object of which was to procure a declaration against its validity. Upon which it was resolved, "that it is inexpedient to take any order on the aforesaid memorial." Bishop White in his memoirs of the Church, deprecates Avhat he considers to be an increasing tendency in some of the Clergy, to administer Episcopal Baptism to such as desire it, on alleged doubts of the validity of former baptism. This he thinks to be contrary to the rubrics, and demonstra- ted so by many judicious divines of the Church of England. The question of the validity of baptism by persons not episcopally ordained, was first start- ed in England during the latter part of the reign of Queen Ann, and was connected wiih the pohtical manoeuvres in favour of the Pretender. It was then customary to stigmatize the Hanoverian family as unbaptized Lutherans. Archdeacon Sharp refers to this question in one of his Charges. ' In that year," (1712) says he, "the dispute about the inva- lidity of lay-baptism running pretty high, the two Archbishops, with all the Bishops of their provinces that were in town, came unanimously to this reso- lution, that lay-baptism should be discouraged as much as possible ; but, if the essentials had been preserved in a baptism by a lay hand, it was not to be repeated. But then, when it was pro- posed that a declaration of their sentiments to this purpose should be published, in order to silence or determine the debates raised on this question, it was resolved, upon mature deliberation, to leave the question as much undecided by any public de- claration, as it was left in the public offices and canons of the Church, for the better security of discipline^ and to prevent any advantages that might be taken by dissenters, or seem to be given them, in favour of their baptisms : though they do not properly cbme within the question of lay-bap- tisms in cases of extremity." This question was again considerably agitated in England a few years ago, on the occasion of a Clergyman's refus- mg to bury a child who had been baptized by a dis- senting minister. An action was brought by the. parent, and was decided against the minister, by Sir John Nicholls, upon reasons grounded altoge- tl>er on the Rubrics of the Church. Upon these facts, Bishop White gives it as his opinion that "the Rubrics of the Church of England, are in perfect accordance with the sense of Scripture." T. 0. B. The first part of the office, or the preparation be- fore baptism, concerns either the child or the sure- ties : as to the child, we first inquire if it want bap- tism ; secondly, shfew the necessity of it in an ex- hortation ; thirdly, we pray it may be fitted for it in the two Collects. First, the priest asks if this child have been already baptized, because St. Paul saith, " there is but one baptism," (Ephes. iv. 5 ;) arid as we are born, so we are born again, but ouce. Secondly, the minister begins the exhortation, shewing, 1. what reason there is to baptize this child, narhely, because of its being born in original sin, (Psal. li. 5,) and by consequence liable to con- demnation, (Rom. V. 12 ;) the only way to free it from which is baptizing it with water and the Holy GhostjfJohn iiL 5. And secondly, beseeching all present, upon this account to pray to God, that, while he baptizes this child with water, God will give it his holy Spirit, so as to make it a lively member of Christ's Church, whereby it may have a title to "remission of sins." Thirdly, the two Collects follow, made by the priest and all the peo- ple for the child : the first Collect commemorates how God did tipify this salvation, which he now gives by baptism, in saving Noah and all his by water, (1 Pet. iii. 21;) and by carrying the Israel- ites safe through the Red Sea^ 1 Cor. x. 2. And it declares also how Christ himself by being bap- tized sanctified water for remission of sins: and upon these grounds we pray, that God will by his Spirit cleanse and sanctify this child, that he may be delivered from his wrath, saved in the ark of his Church, and so filled with grace as to live holily here, and happily hereafter. The second Collect, after owning God's power to help this child, and to raise him from the death of sin to the life of righteous- ness, doth petition him to grant it may receive re- mission and regeneration, pleading with God to grant this request, by his promise to give to them that ask, that so this infant may be spiritually ^cleansed by God's grace in his baptism, and come at last to his eternal kingdom, through Christ our Lord, Amen. 2. The next part of the preparation concerns the godfathers or sureties, who are 1. encouraged in the Gospel and its application, with the thanks- giving ; 2. instructed in the preface before the co- venant: 3. engaged in questions and answers. The Jews had sureties at circumcision, who pro 404 PUBLIC BAPTISM OF INFANTS. •[ Jf they answer, No ; then shall the Minister proceed, (11.) as follloiceth. DEARLY beloved, forasmuch as all men mised for the child till it came to age, (Isai. viii. 2 ;) and the primitive Christians had sponsors' to engage for such as were baptized ; and since chil- dren cannot make a covenant themselves, it is charity to appoint (as the laws of men do) others to do it for them till they be of age, and this gives security to the Church, the child shall not be an apostate ; provides a monitor for both the child and its parents, to mind them of this vow, and keep the memory of this new birth, by giving the child new and spiritual relations of godfathers and godmothers : now to these the priest next addreSseth, 1. in " the Gospel," (Mark x. 13;) which shfcws how the Jews, believing that Christ's blessing would be very beneficial to young children, brought them to him in their arms, and when the disciples checked them, Christ first declares that infants, and such as were like them, had the only right to the king- dom of heaven, and therefore they had good right to his love and his blessing, and to all means which might bring them to it, and accordingly he took them in his arms and blessed them. After this follows the explication, and applying this Gos- pel to the sureties; for if they doubt, here they may see Christ's love to infants, and their right to heaven and to this means, so that thev may firmly believe he will pardon and sanctify this child, and grant it a title to this kingdom; and that he is well pleased with them, for bringing this child to his holy baptism ; for he desires that this infant, as well as we all, may come to know and believe in him. Wherefore thirdly, here is " a thanksgiv- ing " to be ofiered up by all, beginning with prais- ing God for calling us into his Church, where we may know him and obtain the grace to believe, it being very proper for us to bless God for our being Christians, when a new Christian is to be made; and then follows a prayer, that we who are Chris- tians may grow in grace, and that this infant may receive the Spirit in order to its regeneration and salvation. After which form of devotion, fourthly, there is a " preface to the covenant," wherein the 1 Godfathers and Godmothers are put in mind, first, , what hath been done already, namely,j^They have brought the child to Christ, and begged of him in the Collects to accept it, and Christ hath shewed them in the Gospel, that the child is capable to re- ceive, and be willing to give it salvation, and the means thereof upon the conditions required of all Chrstians, that is, repentance, faith, and new obe- dience. Secondly therefore, they are required to engage in the name of this child, till it come of age, that it shall perform these conditions required on its (12.) are conceived and born in sin; (13.) and our Saviour Christ saith, None can enter into the kingdom of God, (14.) except he be regenerate and born anew of water (15.) and part, that it may have a title to that which Christ doth promise, and will certainly perform on his part. Fifthly, the engagement itself follows, which is very necessary, since baptism is a mutual cove- nant between God and man, and therefore in the beginning of Christianity, (when the Church con- sisted chiefly of such as were converted from the Jews and Heathens, after they came to age,) the parties baptized answered these very same ques- tions, and entered into these very engagements for themselves, which infants (who need the benefits of baptism as much as any) not being able to do, the Church lends them the feet of others to bring them, and the tongues of others to promise for them ; and the priest stands in God's stead to take this security in his name ; he " demands " there- fore of the sureties, first, if they in the name and stead of this child will renounce all sinful compli- ances with the '• devil," the " world," and the " fiesh," which tempt us to all kinds of sin, and so are God's enemies and ours also, in so high a measure, that un- less we vow never to follow and be led by them, can- not be received into league and friendship with God : to this they reply in the singular number, as if the child spake by them, "I renounce them all." Se- condly, as Philip asked the eunuch, if he did believe before he baptized him, (Acts viii. 37,) so the priest asks, if they believe all the articles of the Christian faith, into which religion they are now to be entered, and therefore they must engage to hold all the fun- damental principles thereof revealed in Scripture, and comprised in the Apostles' Creed, and they are to answer, " 1 do." Thirdly, that it may ap- pear to be their own free act to admit themselves into this holy religion, they are asked if they will be baptized into this faith, and they answer, " That is my desire ;" for who would not desire to be a child of God, a member of Christ, and an heir of heaven? But since these benefits of baptism are promised only to them who live holily, fourthly, it is demanded if they will keep God's holy will and commandments as long as they live, since they now take Christ for their Lord and Master, and list themselves under his banner, and receive his grace in this sacrament, to renew and strengthen them to keep this vow? Upon these accounts they promise '■ they will " keep God's command- ments. And now the covenant is made between God and this infant, he hath promised it pardon, grace, and glory, and is willing to adopt it for his own child : and this child by its sureties hath en- gaged to forsake all evil ways, to believe all truth, and to practice all kind of virtue. Dean Comber. PUBLIC BAPTISM OF INFANTS. 405 (11.) If the minister be answered, that the child hath not been baptized, he then begins the solemni- ty with an exhortation to prayer: for there being a mutual covenant in this sacrament between God and man, so vast a disproportion between the par- ties, 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 so- lemnity should be begun with an humble address to God. Dean Comber. (12.) Our holy Church's aim being in all her services to make them "reasonable," that accord- ing to St. Paul, (1 Cor. xiv,) we may all join with her in her offices, both with our " spirit and under- standing," she hath been careful, not only to put them into a known tongue, but also to instruct us. in the nature of them : makin::c thus her Prayer Book a sura of divinity. Therefore here in the be- ginning, she instructs out of holy Scripture concern- ing the necessity and efficacy of baptism, as very briefly, so very pithily and fully. First, laying down this for a rule, that we are all born in sin, as it is in Rom. v. 18, 19 ; all guilty in Adam's fall, (so the Catholic Church spread over the world al- ways understood it,) and therefore by our first birth have no right to heaven, into which " no unclean , , thing shall enter|' Ephes. v. 5. Secondly, that I * therefore there is need of a second birth to give us a right to that, as it is (St. John iii. 3 ;) " Except a manbe.born again, hecannot enter into the kingdom of God." Thirdly, that this second or new birth is by waterand the Holy Ghost, (St. John iii. 5;) "Except a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." By water and the Holy Ghost is there meant holy bap- tism. For first, this is the most literal interpreta- tion of the words ; for what is baptism but water and the Holy Ghost? and therefore the best : for that is certainly the sense of the Holy Ghost, who, as we all believe, was the author of the letter of the Scripture, and therefore of the literal sense, where that is not contrary to, but agreeable with, the other Scriptures. Now this literal sense given is agreeable to other texts: as namely, to Acts viii. 33; x. 47 ; where water is declared to be the element of baptism: and expressly again, (Eph. v. 26 ;) " Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water. And as this is the most literal, so it is the most catholic interpretation of the words ; and therefore also the best, by St. Pe- ter's rule, (2 St. Peter i. 20.) " Knowing this first, that no prophecy of Scripture is of private interpre- tation." That this is the most catholic interpreta- tion, appears by all the ancient interpreters upon the place, who all expound it of baptism. Arid in- deed if it were lawful to expound it otherwise, see- ing no other Scripture contradicts this literal sense; I know not how it can be avoided, but that men may lose all their Creed by playing so with Scrip- ture, leaving the letter for figures. Thus are we instructed in the nature, necessity, and efficacy of holy baptism ; that it is the only ordinary means of our regeneration, or second birth, which gives us a right and title to heaven. Bp. Sparrow. Of all the ancients there is not one to be named, that ever did otherwise either expound or allege the place, tlian as implying external baptism. Hooker. (13.) The Church here assigns as an argument, why we should pray for the infant, the considera- tion of that sin, in which it was "conceived and born :" Avhich although arrogantly denied by the old Pelagians, and their revived issue the Socinian and Anabaptist, yet it is affirmed in Scripture, (Ps. li. 5 ; Rom. 12. 18 ; Job xiv. 4, 5 ;) and was observ- ed by the light of nature among the heathens ; be- lieved by revelation among the Jews, and all the orthodox Christians ; yea, it hath a thousand wit- nesses in every man's breast, who will but consider how miserably he is inclined in many cases against his reason, his judgment, and his resolutions. And it was very necessary for the Church to lay this foundation, because the denial of original sin hath always been followed by the contempt of infant baptism. Dean Comber. (14.) That is, he can neither have part in the kingdom of grace nor of glory ; neither be made a member of the Church militant nor triumphant. Nothing defiled can come there, (Rev. xxi. 27 ; 2 Cor. 15, 16 :) and alas, they are defiled both in body and soul. But God hath provided a remedy as large as the evil : water, to cleanse the outward, and the Spirit, to purify the inward man. The baptism of water without the Spirit will not suf- fice ; no, nor yet the baptism of the Spirit without water; for St. Peter orders those to be baptized with water, who had received the Spirit before. Acts X. 47, 48, So that since children need this grace so exceedingly, and God hath so graciously provided this remedy, and assured us of the neces- sity thereof; we must not allege that God is able to save without it ; but most devoutly beseech him that ''this child" may become partaker of this blessed means. Dean Comber. (15.) That is except he be baptized, Cosins. Some of the Scriptural authorities by which the doctrine of our Church may be sustained, are as follows : 1. The terms "Regeneration" and "Born again," are put in connexion with baptism and wa- ter. " The washing," (Titus iii. 5.) or, as it might be translated, " the laver of regeneration." And in 406 PUBLIC BAPTISM OF INFANTS. the Gospel of St. John, (ch. iii. 4.) our Lord, after having said, '• Except a man be born again, he cannot see the kingdom of God," explains himself afterwards more fully, thus — (v. 5.) "Except a man be born of water and of the spirit, he cannot enter into the kingdom of God." 2. There is the passage quoted by our baptismal service, from the tenth chapter of the gospel of St. Mark, v. 14. It comprehends that signal act of Christ, by which in reproof of his disciples, he bless- ed little children, and said: " Suffer them to come unto me, for of such is the kingdom of heaven :" an expression well known to designate his Church. The spirit of the passage implies, that they may be his, not merely iu the sense of visible society, but in that of love and approbation. Now the stress of the objection against our doctrine, lies in the sup- posed impossibiUty of infants being generally in such a state, without subsequent conversion ; which requires the exercise of reason. Therefore the ob- jection is not only erroneous in itself but has its origin in another error. 3. In the first Epistle to the Corinthians, (vii. 14.) St. Paul uses the expression, "else were your children unclean, but now are they holy." By all who contend for infant baptism, this text is urged in proof of it. Surely there is inconsistency in urging it to that effect, and yet in limiting the sense to an initiation into a visible Society. The Greek word translated " holy," is the same which in other places is rendered "saints." 4. Some of the epistles of the apostles are ad- dressed to Churches so long after their fornxation, that there was more than a sufficiency of time for the children of believers, baptized in infancy, to be- come adult. Now we have in these epistles pre- cepts relative to children : such as that of " bring- ing them up in the nurture and admonition of the Lord." Ephes. vi, 4. But there is no direction to labour for their conversion, or their regeneration ;■ the matter Avhich, according to the opposite theory/^ ought most of all to have been attended to. 5. In analogy with the above fact, it may be re- marked of good men, under the Mosaic and Abra- hamic Covenants, that there is not a single in- stance, in which any of them is supposed to have begun to be in covenant with God, at any other pe- riod than when there applied to him the promise attached to circumcision — " I will be a God to thee, and thy seed after theei" Gen. xvii. 7. The being brought within the covenant, whether in in- fancy or in maturity, was supposed to involve an application of the promise. The subject of the dis- pensation might have occasion, in the event of a fall, as in the case of David, to put up the prayer — " Create in me a clean heart, O God, and renew a right spirit within me." Ps. li. 10. But such con- I version from sin, is not derogatory to the position of the integrity of the initiatory state. 6. On any other principle than that now main tained, the gospel has, in this particular, less of grace in it, than is to be found in the preceding dis pensation of the law. All advocates for infant bap- tism, suppose this ordinance to answer under the gospel the same end, as that which had before been attached to circumcision, and they consider that place in the scripture, which speaks of " the cir- cumcision made Avithout hands" (Coloss. ii. 11.) as intended of baptism. Now the older ordinance was the sign of the covenant which God made with Abraham, and with his seed after him. The sign ought not to be considered as severed from the thing signified. Unless therefore the whole trans- action be thought confined to temporal blessings, which would not be yielded by the disapprovers of our present doctrine, the said instituted rite con- veyed an assurance of the divine favour, in an un- limited sense. Must not this be also a property of the entrance into the covenant under the Gospel ? To suppose otherwise, would not be consistent with the commendation of the latter, that is, " the grace of God, bringing salvation to all men." There has been the more minuteness in regard to a sentiment so prominent in the institutions of our Church, because of many notions of modern times, which stand directly opposed to it. What we teach in this particular, was uniformly held by the primitive Church : and there was no departure , from it, until above fifteen hundred years after the commencement of the Christian era. After that time, there was set up the doctrine, that those onoe in grace cannot finally fall from it. Now as many, baptized in infancy, are afterwards grievous sin- ners, and continue so to the end of life; it follows that they could not have been in grace. But our Catechism was drawn up, before that novel notion, had gained such ground, as to transfuse its com- plexion into the creed of any Christian Church. And this circumstance is one of the evidences, of her being built on the foundation of the Apostles and Prophets, " Jesus Christ himself being the chief corner-stond" Ephes. ii. 20. But in saying so, there is the wish to guard the hearers, against mixing with a reverence and a belief of the doc- trines of our Church, intolerance towards any other. " The end of the commandment is charity." not that indifference, which occasionally assumes its name ; but that which issues from " a pure heart and a good conscience, and faith unfeigned." 1 Tim. i. 5. Bp. White. I have, if I mistake not, fully shown that the terms resurrection and regeneration may be con- sidered as synonymous. In their proper meaning, they cannot apply to this life. It is only their me- PUBLIC BAPTISM OF liNFANTS. 407 of the Holy Ghost ; (16.) I beseech you to call upon God, the Father, (17.) through our Lord Jesus Christ, that of his bounteous mercy, he will grant to this Child that which by nature he cannot have ; (18.) that he may be baptized with water and the Holy Ghost. (19.) and received into Christ's holy Church, and be made a living member of the same. taphorical meaning with which, in our present state, we have any concern. In the metaphorical sense, the apostle < expressly affirms that we are risen in baptism ; it must therefore be admitted, by every candid mind, that in whatever sense bap- tism is a resurrection, it is, in the same sense, a regeneration. Consequently the language of our Church, in her baptismal service, is as consistent with the scriptures, as it is with the sentiments and expressions of the Church universal for six- teen hundred years. That narrow use of the phrase which would exclude its application to baptism was unknown at the period of the reformation. Hence there is a remarkable uniformity with the language of the English Liturgy and articles, in all the symbols and confessions of faith which were framed at that period, by the- continental reform- ers ; an uniformity which is stiU preserved in our own country in the formularies of those who, in their modes of speech, have departed most widely from the language of our Church. When the cir- cumscribed use of the term regeneration first be- came current, it may be difficult to determine. It is not unlikely that it grew out of the contentions, y / on the subject of election and grace, which in the / year 1618. agitated the synod of Dort ; and Dr. NichoUs, in his commentary on the baptismal of- fice, traces it no higher than to the beginning of the civil wars in England ; that is to the year 1641. If this be correct, it is not difficult to ac- count for its prevalence in America. Dr. Jarvis. (16.) To be "born of water" signifies to be bap- tized with water; and to be "born of the Spirit" signifies to be renewed in the inner man, to be sanctified or made holy by the gracious influence of the holy Spirit. And this birth of water and of the Spirit is a new birth, as it is distinguished from that old former birth of nature by which we enter into the world. Dr. Bennet, (17.) Who gives this grace, "through our Lord Jesus Christ," who instituted this ordinance, and mtercedes for us and with us. Dean Comber. (IS.) Nothing is more evident, than that the blessing of the covenant with God by Christ can- not be had by nature : for by nature we are the children of wrath, and consequently the objects of God's displeasure. Dr. Bennet. TI Then shall the Minister say, (20.) Let us pray. ALMIGHTY and everlasting God, who, of thy great mercy, didst save Noah and his family in the ark from perisliing by water ; and also didst safely lead the children of Israel thy people throucjh the Red Sea, figur- ing thereby thy holy Baptism ; (21.) and by (19.) Baptism with the Holy Ghost does in Scripture phrase betoken the being endued with the extraordinary gifts of the Holy Ghost. But in human writings it very commonly signifies other- wise ; and particularly in this place it denotes the being endued with the sanctifying and regene- rating grace of the Spirit. Dr. Bennet. (20.) The rubric here is deficient Avith respect to the posture or action of the minister. It is not said, whether he shall kneel or stand, at these and the other prayers previous to the administration of baptism in the two first offices. In that for-aduhs indeed the rubric is far more clear for his standing; it being said before the two first prayers in the of- fice, " And here all the congregation shall kneel :" whereby the minister seems to be excepted. But nothing certain can be gathered as to the two former f- offices, which occasions the clergy to practise differ- '^ ently in this circumstance. Archdeacon Sharp. It seems desirable that the rubric should be more explicit in relation to the posture both of minister and people, in the office of the ministration of bap- tism. In this place the English service must sup- pose the people to kneel, for the Rubric which suc- ceeds the prayer says " Then shall the people stand up." The minister, I think must be supposed in a standing posture, because he is not directed by it to rise, at the reading of the Gospel. For uniformity's sake, I would recommend that the people should kneel through all the prayers in the service, and that the Minister should perform the service standing, with the exception of the part where he is directed by the Rubric to kneel. This seems to be the course that propriety would dictate. T. c. B. Every one in the congregation ought devoutly to join in this and all other prayers, and to shew their piety, their zeal, and their charity, in interceding for the child or children here offered to God, that they may effectually receive all the benefits an- nexed to this holy sacrament. Archdeacon Yardley. (21.) The apostle tells us, that "the long suffer- ing of God waited in the days of Noah, Avhile the ark was a preparing, wherein few, that is, eight souls were saved by water. The like figure where- unto, even baptism, doth also now save us." &c. 40S PUBLIC BAPTISM OF INFANTS. the Baptism of thy well-beloved Son Jesns Christ in the river Jordan, didst sanctify wa- ter (22.) to the mystical wasliins: away of sin ; Tce beseech thee, for thine infinite mercies, that thou wilt mercifully look upon this Child ; wash /li/n, and sanctify A/w, witii.lhe Holy Ghost ; that he, being' deHvered from thy wrath, may be received into the ark of Christ's Church ; and being steadfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this trouble- some world, thnt finally he may come to the land of everlasting life ; there to reign with thee, world without end, through Jesus Christ our liOrd. Amen. H Or this. ALMIGHTY and immortal God, theNaid of all who need, (23.) the helper of all who flee to thee for succour, the life of those who believe, and the resurrection of the dead ; 1 Pet. iii. 20. Whence it is plain, that in the de- liverance of Noah's family by the ark, God did prefigure, or represent by way of type, the Chris- tian baptism : we are told also, tliat the children of Israel were all of them " baptized unto Moses in the cloud and in the sea," (1 Cor. x. 2 ;) that is, they were by that baptism made the disciples of Moses ; and consequently that the baptism was a type or figure of the Christian baptism, by which we are made our Saviour's disciples. Dr. Bennet (22.) Such was the language of the primitive Church : not that they thought the water contrac- ted any new quality in the nature : but was only said to be "sanctified" in the use thereof, being converted by Christ's institution from common to sacred purposes. UEstrange. (23.) In this second prayer, we request, 1. that this child may be pardoned and regenerated ; 2. that it may be adopted and accepted by Al- mighty God : both which are enforced with their proper motives. The first petition is ushered in by a solemn invocation, wherein we call upon God by all those attributes, which express his power and mercy : we confess him to be " Omni- potent" and "Immortal," (1 Tim. vi. 16;) the "reliever" of the needy, (Ps. x. 16, and Ixix. 33 ;) the " helper " of those that fly to his protection, (John vi. 37:) He giveth eternal "life " to '' be- lievers," and raiseth those that are " dead," (John xi. 25:) and therefore he is fittest to be so- licited in behalf of a weak and helpless infant, dead in trespasses and sins. Dean Comber. (24.) What is meant here by " spiritual regene- ration," requires to be spoken to. To be '• rege- nerate and born anewof water and of the Holy Ghost" I we call upon thee for this Infant, th^t he, i coming to thy holy Baptism, may receive remission of sin, by spiritual regeneration. (24.) Receive him, O Lord, as thou hast j promised by thy well-beloved Son, saying. Ask, and ye shall have: seek, and ye shall find ; knock, and it shall be opened unto you : So give now unto us who ask ; let us who seek, find ; open the gate unto us who knock ; that this Infant may enjoy the ever- lasting benediction of thy heavenly washmg, and may come to the eternal kingdom which thou hast promised by Christ our Lord. Amen. -k T[ Then the Minister shall say as folloxrs : or else shall pass on to the questions addressed to the Sponsors ; and from thence to the Prayer immediately before the Immersioti, or the pour- ing of Water on the infant. But note ; that, ■ in every Church, the ^mediate parts of ifie are, in the beginning of this office, spoken of as the same thing: "the inward and spiritual grace," con- veyed to us in this sacrament, is by our Church Cate- chism said to be " a death unto sin and a new birth unto righteousness ; for being by nature born in sin, and the children of wrath, we are hereby made the children of grace." St. Paul says, '"we are buried with Christ by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of lifel" Rom. vi. 4. And the same St. Paul styles baptism " the washing of regenera tion," (Tit, iii. 5;) because in baptism the holy Spirit works in us a change something like a new birth, translating us from a natural state in Adam to a spiritual state in Christ ; both the water and the Spirit at the same time concurring to this new birth : for, as we are but once born into our natural life, so are we but once born into our spiritual or Christian life : we are but once baptized, and once regenerated ; regenerated at the very time when we are baptized. This is the language of Scripture . thus this term was applied by the ancient fathers ;" and thus it is used by our Church. So that to speak of a Christian's being regenerated in any other stage of his life; or to apply the term of re- generation, or new birth, to the turning from a lapsed state to a state of holiness, to that renova- tion, amendment, or renewal of the heart of man, which is the duty of a Christian, and which the word of God exhorts us to acquire ; to make it signify conversion or repentance ; is, if there were no worse consequences attending it, mixing and confounding distinct notions, misapplying Scrip- ture phrases, and abusing the ancient and known language of the Church. Archdeacon Yardley. — PUBLIC BAPTISM OF INFANTS. 409 Service shall be used, once at least in every rrtonth {if there be a Baptism) for the belter instructing of the People in the Grounds of Infant Baptism. Hear the words of the Gospel, (25.) written by St, Mark, in the tenth chapter, at the tliirteenth verse, THEY brouofht yonno: children to Christ that he should touch them ; and his disciples rebuked those who brought them. But when Jesus saw '\l, he was much displeased, and said unto them. Suffer the little children to come unto me, and forbid them not ; for of such is the kingdom of God, Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them, 1[ After the Gospel is read, the Minister shall make this brief Exhortation upon the words of the Gospel: BELOVED, ye hear in this Gospel the words of our Saviour Christ, that he com- manded the children to be brought unto him; how he blamed those who would have kept them from him ; how he exhorteth all men to follow their innocency. Ye perceive how, (25,) 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, has been censured by some as impro- per for this place ; because the children there men- tioned were not brought to be baptized. But if people would but consider upon what account the Gospel is placed here, without doubt they will re- tract so impertinent a charge. In the making of a covenant, the express consent of both parties is re- quired : and therefore, the covenant of baptism being now to be made between Almighty God and the child to be baptized ; it is reasonable, that, be- fore 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 satisfac- tion, therefore, the priest, who is God's ambassador, 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 Je- sus 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 impe- diment in children to make them incapable of re- 52 by his outward gesture and deed, he declar-* ed his good will toward them ; for he em- braced them in his arms, he laid his hands upon them, and blessed them. Doubt ye hot therefore, but earnestly believe, that he will likewise favourably receive this present Infant ; that he will embrace him with the arms of his mercy ; that he will give unto him the blessing of eternal life, and make him jiartaker of his everlasting kingdom. Wherefore, we being thus persuaded of the good will of our heavenly Father towards this Infant, declared by his Son Jesus Christ; and nothing doubting, but that he favourably alloweth this charitable work of ,^ ours, in bringing this Infant to his holy Baptism ; let us faithfully and devoutly give thanks unto him, (26.) and say, ALMIGHTY 'and everlasting God, heav- enly Father, we give thee humble thanks, that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee : Increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to this Infant ; that he may be born again, and be made an heir of everlasting salva- tion, through our Lord Jesus Christ, who liveth and reigneth with thee and the Holy- Spirit, now and forever. Amen, /4- ceiving that, which he hath promised, and will surely perform. 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 sufBcient se- curity that his part shall be accomplished. Dean Comber, Wheatly. The use of this part of the service, is by the pre- ceding Rubric left discretionary^ with the Minister, t but in the English office no such latitude is allow- / ed. It is to be feared tnat some of our Clergy car- ry this discretionary power further than they are authorized, and seldom or never use this interme- diate part of the service at all. In large Congrega- tions, where baptism is frequently administered, it will be generally used once a month, if the pro- vision of the Rubric is complied with, and this may- be sufficient to keep the people in mind of " the grounds of infant baptism," but in Congregations where the sacrament is but seldom administered, it will rarely be expedient to omit any part of the of- fice. T. c, B. (26.) The willingness of God to receive us into his favoijr being the overflowings of his pure mer-. p cy and goodness, and not owing to any merits or ' deserts in us, it is fit it should be acknowledged in 410 PUBLIC BAPTISM OF INFANTS. T[ Then shall the Minister speak unto the God- fathers and Godmothers (27.) in this wise: DEARLY beloved, ye, have brought this Child ):ere to be baptized ; ye have prayed that our Lord Jesus Christ would vouchsafe to receive hwi, to release hi?n from sin, to sanctify hitji, with the. Holy Ghost, to give him the kingdom of heaven and everlasting life. Ye have heard also that our Lord Je- sus Christ hath promised in bis gospel, to grant all these tlnngs that ye have prayed for; which promise, he for his part will most surely keep and perform. Wherefore, after this promise made by Christ, this In- an humble manner. And therefore next follows a thanksgiving for our own call 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 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 an heir of everlasting salvation." Wheatly. (27.) No doubt now remaining, but that God is ready and willing to perform his part of the cove- nant, so soon as the child shall promise on his : the priest addresses himself to the Godfathers and God- mothers 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 no- thing strange or new : nothing which is not used in almost every contract. Whenever kings are crown- ed in their infancy, some of the nobility, deputed to represent them, take the usual oaths. The same do ambassadors for their principals at the testifying of leagues or articles: and guardians for their mi- nors, who are bound by the law to stand to what is contracted for them. Thus the Church, acting af- ter the same method as all nations and orders of men, admits infants to baptism by sponsors under- taking for them. Dr. Nicholls. The customof Godfathers and Godmothers seems to have had its original from a like practice among the Jews : the modern Jews, as Buxtorf informs us, have always a sponsor or suscepter at the cir- cumcision of the child. But the use of them in -. the Christian Church is of so aneient a date, that they are mentioned by some of the earliest writers of our religion ; such as Justin Martyr, TertuUian, St. Cyril of Alexandria, and St. Austin. But if there were nothing of antiquity in favo|Qr of this usage of our Church, yet methinks the benefits of it to common Christianity should screen it from those furious assaults, which have heen sometimes made against it. For what an excellent security is it to the Church, that several Christian men and women pass their word that the child shall be in- fant must also faithfully, for his part, pro- mise by you that are his sureties (until he come of age to take it upon Idniself) that he will renounce the devil and all his works, and constantly believe God's holy word, and obediently keep his commandments. \ ^ IT The Minister shall then demand of the Spon- sors as follows : the questionsJieing considered as addressed to them severally^ and the answers to he made accordingly. I demand therefore, (28.) DOST thou, in the name of this Child, renounce the devil and all his works, the vain pomp and glory of the world, structed in the Christian faith ; that they will take this duty upon themselves, in case the parents of it die, or be negligent of it 1 Dr. Nicholls. It is the duty of Godfathers and Godmothers, not only to answer for the child, as we call it, when it is baptized,; but also and principally to take care of the education thereof, to assist the parents in that great duty, and, in case of their death, to take it more particularly upon themselves. They are therefore obhged to have a watchful eye over their charges; to give them good instructions; to ad- monish, correct, and reprove them ; to encourage them in well-doing, &c. And this care must not cease, till the children either are confirmed, or have received t^e Lord's supper, and thereby in a solemn manner taken upon themselves their baptismal covenant. Hence it is evident, how useful this in- stitution is ; and with what good reason our Church insists upon having Godfathers and Godmothers at the baptism of infants. For, though the parents are indeed obliged, both by nature and religion, to bring up their children virtuously ; yet the Church, for the greater security, requires sponsors also to see that it be done: and has thereby made every provision in her power for avoiding neglect in the education of children, and for bringing them up in the nurture and admonition of the Lord. Only let parents remember, of what importance this matter is; and let them discharge a good conscience there- in, by procuring proper persons for this office : such as are truly pious ; such as have a deep sense of their duty, and are zealous for the promotion of God's glory, and the salvation of souls. , >• Dr. Bennet. -f (28.) The reasonablenjess of a vicarious stipula- tion having been justified, the form, that is here used, is now to be considered. 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 ;" (1 Pet. iii. 21 :) and in the primitive Church queries were always put to the PUBLIC BAPTISM OF INFANTS. 411 persons baplized, which persons at age answered themselves, and children by their representatives, who are therefore to answer in the first person, (as the advocate speaks in the person of the client,) " I renounce," &c., because the contract is properly- made with the child. 2. For which reason, in the first book of King Edward, the priest is ordered " to demand of the child " these several questions proposed ; and in our present Liturgy, though the minister directs himself to the Godfathers and Godmothers, yet he speaks by them to the child, as is manifestly appa- rent from the third question : and consequently the child is supposed to return the several answers which are made by the Godfathers, &c., and " to promise by those that are his sureties" (as the above preface expresses it) "that he will renounce the devii and all his works, and constantly believe God's holy word, and obediently keep his com- mandments." 3. The queries proposed are four, of which the last was added to the Restoration; there being but three of them in any of the former books, though in the first of King Edward they are broke into eight. They being all of them exceedingly suita- ble and proper, I think it not amiss to take notice of them severally. 4. First, then, when we enfer into covenant with God, we must have the same friends and enemies 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 sinful 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 Godj 1 John ii. 15. This first part of the baptismal vow, to- gether with the answer, is so exactly primitive, that, if we compare ours and the ancient forms to- gether, we shall thereby perceive, that although they somewhat differed among themselves, yet we have extracted the marrow and substance of them all. 5. Secondly, faith is a necessary qualification for baptism, (Mark xvi. 16:) and therefore before Philip would baptize the eunuch, he asked him, " If he believed with all his heart ?" and received his answer, that " he believed Jesus Christ to be the Son of God." Acts viii. 37. From which re- markable 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, or else the party baptized (if of age) was made to repeat the whole Creed. 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 ffirther demanded, " Whether he will be / J 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 " that is his desire:" since if the child could understand the excellency of this religion, and speak its mind, it Avould without doubt be ready to make the same reply. 7. Lastly, St. Paul tells us, they that are bap- tized must "walk in newness of life," (Rom. vi. 4 :) for which reason the child is demanded, fourthly, "If he will keep God's holy will and com- mandments, 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 ban- ner, 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 Christian Church. Dean Comber, JVheatly. For the better understanding of the true sense and meaning of these questions, which are put to the sponsors, and the answers, which the spoTisors are to make ; it must be observed, that, when an adult person is baptized, these questions are put to the person himself, and he himself returns the an- swers to them. So that there is a most express and formal covenant then made between God and the party baptized : God acting by his lawful min- ister, and the person baptized acting in his own person. But infants are not capable of entering into covenant in their own persons : and yet they are obliged to the terms of the covenant, when they come of age. Wherefore, that this may be the more effectually represented and shadowed forth to the congregation, the questions are put to sureties, and the sureties do make answers in the infants' names. Not that the infants can be sup- posed actually to renounce the devil, &c. ; to be- lieve the articles of the Christian faith ; or to pro- mise obedience to God's commandments ; but all this is done, to signify the engagements which the infants are brought under, and which they must actually perform when they are able so to do. The sureties do therefore act in the infant's stead, as is usually done in other cases : for instance, when u 412 PUBLTC BAPTISM OF INFANTS. with all covetous desires of the same, and tlie sinful desires of the flesh ; so that thou wilt not follow, nor be led by them 1 Answer. (29.) I renounce them all ; (30.) J and, by God's help, will endeavour not to follow, nor be led by them. copyhold estate is taken up in the name of an in- fant, some one personates the infant, and makes the same assurances as if the infant were of age. Even so here the sureties answer for the infant in the same manner of words, as if the infant himself were capable of returning the answers in his own person. This is manifestly our Church's intention and ' ,-' design in this case : as farther appears, if there be any farther need of proof, from that exposition of tlie interrogatories in baptism, which was accepted by King James the First, and. affirmed by the Arch- bishop of Canterbury to be the true sense and in- tention of the Church of England, when it was given in by Dr. Burgess in these words following: namely, " I conceive that those interrogatories, made to the infant, and answered as in his name by the sureties, intend only an adumbration of that stipu- lation and covenant, which is really entered into by receiving the sacrament of baptism, and not to im- port, that the child actually hath such a distinct faith, repentance, or desires as are there professed ; or that he is indeed supplied thereof from his sure- ties, who cannot make over their own faith and re- pentance to others, as goods and chattels used to be conveyed." Dr. Bennet. Whilst these demands and answers are making, the rest of the congregation are not to join there- in: the whole transaction being between the min- ister on the one side, and the Godfathers and God- mothers on the other. But that this time, instead of being lost, may be employed to the spiritual ad- vantage of allj kt every one seriously recollect what passed at his own baptism ; and let him take this proper opportunity of renewing the vows which were then made for himself. When the minister begins, "Dost thou renounce?" let him say, not aloud so as to disturb the congregation, but to himself, with a devout heart, " I do renounce the devil and all his works, «fcc., so that, God being my helper, I will not follow nor be led by them." When the minister saith, "Dost thou beUeve?" repeat to yourself the articles of your Christian faith, and at the end say in your heart, " All this I steadfastly believe." When he saith, " Wilt thou be baptized?" say softly, " Lord, I thank thee, that I have been baptized in this faith." And when he comes to the last demand, " Wilt thou then obedi- ently keep?" say within yourself, "I will obedi- ently keep God's holy will and commandments, md walk in the same all the days of my life : and Minister. Dost thou believe all the Ar- ticles of the Christian Faith, as contained in the Apostles' Creed 1 Ansicer. I do. Minister. Wilt thou be baptized in this Faith ? may the grace of God assist me herein." Thus shall we turn this part of the service to our own use, into an act of true devotion, beneficial to our own souls, and acceptable to Almighty God. Archdeacon Yardley. (29.) Since this is so solemn a covenant, the sureties must speak with a plain and audible voice to the several queries. Dean Comber. And in the words set down in the Common Prayer Book ; and not, as is too much the practice of the times, give assent only by silence or a consenting bow. Archdeacon Yardley. (30.) Here some persons object, that they pro- mise more than they are able to perform. For, say they, how can we undertake that the child shall renounce the devil, «&c. when perhaps, after all our care, he will prove very untoward and wicked ? The answer is, that it appears from the foregoing note, that neither the sureties do promise, nor does the Church desire them to promise that the child shall certainly do what they say in his name. They only represent the child, and speak in his name, and bring solemn obligations upon him, for his own soul's good : and they are bound to endeavoikr, by good advice and instruction, to prevail with the infant, as he grows up, to act accordingly. But, if the infant after all their care shall prove refractory, the sureties have nothing to answer for. They have discharged the trust reposed in them, and done what they solemnly undertook as sureties : and the neglect and forfeiture of the baptismal covenant is what the child himself must answer for at God's tribunal. Dr. Bennet. That there is no absurdity in supposing that the faith of others may be of service to those who, through immature age, are incapable of transacting for themselves in religious matters, appears from Christ's conduct towards many distressed objects whom he healed of their diseases, on the applica- tion and faith of their parents or friends. The Centurion's servant was healed, on the faith of his master; the daughter of the Canaanitish woman, on the faith of her mother ; the daughter of Jairus was raised to life, on the faith of her father : St. Mark mentions a man's son, from whom a dumb and deaf spirit was cast out, on account of his fa- ther's faith. These instances cannot be controver- ted, without calling in question tlie veracity of the evangelists. Bp. Seabury. This form of interrogating the Godfathers in the name of the child is very ancient and reasonable. PUBLIC BAPTISM OF INFANTS. 413 Answer. That is my desire. Minister. Wilt thou then obediently keep God's holy will and commandments, and walk in the same all the days of thy life? Ansiuer. I will, by God's help. J- IT Then shall the Minister say, (31.) fut-- O MERCIFUL God, (32.) grant that the old Adam in this Child may be so buried, that the new man may be raised up in him. Amen. Grant that all sinful affections may die in hijti, and that all things belonging to the Spirit may live and grow in him. Amen. Its antiquity appears from various passages in St. Chrysostom, Cyprian, Cyril, and Augustine. And that it is reasonable we shall perceive, if we con- sider, that in baptism we are making or concluding a "covenant," the new covenant of the Gospel; in which covenant God's part is promises, precious promises, as St. Peter call them, (2 Pet. i. 4,) for performance of which he hath given his word ; and therefore good reason it is, that we also should give our word and promise for performance of the conditions on our parts, namely, to renounce the devil and the world, and swear fidelity to .our Lord. In all other covenants and contracts it is thought reasonable, that the several parties should* mutually engage for the performance of conditions, and that at the making and concluding of the contract. And why should not that which is thought reasonable in all other contracts, be thought reasonable in this? As thus to give our faith and word for performance of conditions is reasonable ; so, if it be done with grave solemnity, and in public, it is so much the better, and more obliging : for grave solemnities make a deep impression upon the apprehension : (whence it is, that a corporal oath vested with the religious solemnity of laying the hand upon and kissing the holy Gospels, is more dreaded, than a naked and sudden oath:) and promises made in public bind more, because of the shame of falsifying, where so many eyes look on: which very shame of being noted to be false oft- times is a greater bridle to sin, than the fear of punishment, as the world knows. And this use the ancient fathers made of it, to shame gross offen- ders, by remembering them of their solemn promise made in baptism, to renounce the devil, and give up themselves to God. " Children who .by reason of their tender age, cannot perform this solemnity," have appointed them by the Church, Susceptores, Godfathers, who shall in the name of the child do it for them. As, by the wisest laws of the world, guardians may contract for their minors or pupils to their benefit ; and what the guardians in such cases tmdertake, Grant that he may have power and strength to have victory, and to triumph against the devil, the world, and the flesh. Amen. Grant that whosoever is here dedicated to thee by our office and ministry, may also be endued with heavenly virtues, and everlast- ingly rewarded, through thy mercy, O bless- ed Lord God, who dost live and govern all things, world without end. Amen. ALMIGHTY, everliving God, (33.) whose most dearly beloved Son Jesus Christ, for the forgiveness of our sins, did shed out of the mitiors or pupils are bound, when they are able, to perform ; for the law looks upon them, not the guardians, as obliged : so did the Church always account, that these promises, which were made by the Godfathers in the name of the child, did bind the child, as if in person himself had made it. And when the ancients did upbraid any offenders with the breach of their promise made in baptism, none of those, that were baptized in their infancy, were so desperate, as to answer scornfully, It was not I but my Godfathers, that promised ; and if any should so have answered, he would have been loudly laughed at for that his empty criticism. Though this promise of abrenunciation made in baptism be ancient and reasonable, yet it is not " absolutely necessary" to baptism ; but when danger requires haste, it may be omitted, as the Church teaches in "Private Baptism;" yet if the child lives, it is to be brought to Church, and this solemnity to be performed after baptism. See " Rubric at Private Baptism." Bp. Sparrow. (31.) The administration of baptism, which now follows, contains, first, prayers for sanctifying the child, and the water: secondly, the form of bap- tizing instituted by Christ himself: thirdly, the solemn receiving of it into the Church. (32.) It is desirable, that the minister at this place make a short pause, that the congregation have suflicient time to kneel down, and direct their minds to God, and be ready to join in the follow- ing prayer. Dr. Bennet. The contract being now made, it is fit the min- ister should more peculiarly intercede with God for grace to perform it : and therefore in the next place he offers up short petitions ; the first, for the child's regeneration ; the second, for his sanctifica- tion; the third, for power against spiritual ene- mies; the fourth, for increase of grace. Dean Comber, Wheatly. (33.) The word of God teaches us, that the world was darkness, and a chaos, until " the Spirit of God moved upon the face of the waters," (Gen. i. 2 ;) whence the rude and indigested matter re- 414 PUBLIC BAPTISM OF INFANTS. his most precious side both water and blood ; (34.) and gave commandment to his *dis- ciples, that they should go teach all nations, and baptize them in the name of the Father, and of the Son, and of the Holy Ghost ; re- gard, we beseech thee, the supplications of thy congregation ; sanctify this water to the mystical washing away of sin ; (35.) and grant that this Child, now to be baptized ceived a quickening influence, which produced that beauty and order that we now behold. And, as it was in the first creation and generation of all things, so it is in the new creation and regeneration of a Christian : the Spirit moving upon the waters of baptism givelh light and life, and bringeth in order and comeliness instead of the confusion and darkness whicn sin had caused. Wherefore since there is so great a Avork to be done by the Spirit, we must most humbly beseech, that the Holy Spirit may return to its ancient seat. That the primi- tive Christians always used a prayer for the con- secrating of the water, appears by many witness- es ; and, what is more, their prayers consisted of two principal parts, as ours also doth : namely, 1. the repetition of Christ, word, (Matt, xxviii. 19 ;) and 2. a petition for the Holy Spirit, Only the present form is' somewhat fuller. Dean Comber. (34.) We read, that when our Lord was cruci- fied, " one of the soldiers with a spear pierced his side, and forthwith came there out blood and water^" John sis. 3i. This was a part of our Saviour's passion, which he underwent for our sakes. And whether it had any significancy in it with respect to Christian baptism, or not ; or whether it was only the natural cousequeilce of a wound in that part of our Saviour's body ; for, the pericardi- um being wounded, a liquor resembling blood and water would probably issue forth ; yet, since the matter of fact was undoubtedly true, it may lawful- ly be mentioned and taken notice of in this place. Dr. Bennet. (35.) By a passage of St. Cyprian it should seem, that the ancient Christians had a custom in their baptism, to have a consecratory prayer for the dedication of the baptismal water to the sacred use, for which it was designed. But the Roman Church afterwards added to this several strange and superstitious rites : breathing into it, making crosses over it, quenching in it a wax candle, mix- ing chrism in it, and this to be done only upon a certain day of the year, and kept afterwards for use. But our Church has reduced all to primitive practice, being content with only a prayer, to sepa- rate the water from a vulgar to a sacred use. Dr. Nicholls. (36.) In baptism, the nature and substance of water doth still remain, and yet it is not bare wa- therein, (36.) may receive the fulnfiss of thy grace, and ever remain in the number of thy faithful children, through Jesus Christ our Lord. Amen. IT Then the Minister shall take the Child into his hands, (37.) and shall say to the Godfa- thers and Godmothers, (38.) Name this Child. ter: it is changed, and made the sacrament of regeneration. It is water consecrated. Bp. Cos ins. (37.) All things being thus prepared for the baptism of the child, the minister is now to " take it into his hands," and to ask the Godfather and God- mother 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 parerits, and which serves to re- mind us of our origftnal guilt, and that we are born in sin : but this new name is given us at our bap- tism, to remind us of our new birth, when, being washed in the laver of regeneration, we are there- by cleansed from our natural impurities, and be- come in a manner new creatures, and solemnly dedicate ourselves to God. So that the naming of children at this lime hath been thought by many to import something more than ordinary, to carry with it a mysterious signification. We find some- tliing like it even among the heathens : for the Ro- mans had a custom of naming their children on the day of their lustration, (that is, when they were cleaned 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 er consecrating them to their gods,) were used at the same time to give them their names. And that the Jews named their children at the time of circumcision, the holy Scriptures, (Gen. xxi. 3, 4 ; Luke i. 59, 60 ; ii. 21,) 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 altera- tion 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. Wheatly. (38.) This rubric directs that the name, though it may be previously pitched upon by the relations, be dictated by the Godfathers and Godmothers PUBLIC BAPTISM OF INFANTS. 415 ^ And then, naming it after them, he shall dip it in the Water discreetly, or shall pour Water upon it, saying, (39.) N. I baptize thee in the name of the Fa- ther, and of the Son, and of the Holy Ghost. Amen. (40.) 1[ Then the Minister shall say, (41.) WE receive this Child into the Congre- For this being the token of our new birth, it is 6t it should be given by those who undertake for our Christianity, and engage that we shall be bred up and live like Christians ; 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. Wheatly. (39.) Although dipping, or plunging into the water, were the more ancient practice, and more universal in the primitive times ; yet sprinkling or pouring water on the head of the baptized person was of great antiquity in the Church likewise. It had its beginning in the cases of sick persons chiefly, who could not come to the public baptistery, nor could the weakness of their constitution admit of their being dipped all over in the water : and therefore the sprinkling, or pouring of a small quantity of water upon the face or head, was judg- ed sufficient. In the fourth and fifth centuries as- persion was more common. After the heathen nations were converted to Christianity, and by that means the baptisms of adults were less frequent, the tenderness of children's bodies, especially in the colder countries, not enduring to be dipped in water, the use of sprinkling generally succeeded in the Church, instead of that of dipping. And in- deed during the more early ages of the Church, and when adults were frequently baptized, there were some particular cases, when aspersion was used instead of immersion : as in that of some young women, noticed by St. Chrysostom. Our Church with great moderation does not totally lay aside immersion, if the strength of the child will bear it, as indeed it seldom will without danger in our cold country: in which case she admits asper- sion only, rather than occasion any injury or dan- ger to the body of a tender babe ; wisely consider- ing, that in the sight of God " mercy is better than sacrifice." Dr. Nicholls. Either of these modes of administering baptism is sufficient. For it is not in this spiritual washing, as it is in the bodily, where, if the bath be not large enough to receive the whole body, some parts may be foul, when the rest are cleansed. The soul is cleansed after another manner ; a little water can cleanse the believer, as well as a whole river. The gation of Christ's Flock, and do* sign him with the * Here the Minister sign of the Cross ; (42.) in shall make a Cross token that hereafter he forehead '''"'^'^'^ shall not be ashamed to confess the faith of Christ crucified, (43.) and manfully to fight under his banner, against sin, the world, and the devil ; aiid to con- tinue Christ's faithful soldier and servant unto his life's end. Amen. old fashion was to dip or sprinkle the person " thrice," to signify the mystery of the Trinity. The Church so appointed then because of some heretics that denied the Trinity : upon the same ground, afterwards it was appointed to do it but once (signifying the Unity of Substance in the Trinity) lest we should seem to agree with the heretics that did it thrice. Bp. Sparroxc. It should here be noticed, that our Church doth not direct sprinkling or aspersion, but affusion or "pouring of water" upon the children to be bap- tized. It is true the quantity of water to be used is no where prescribed, nor is it necessary that it should he: but, however the quantity be left to the minister's discretion, yet it must be understood to determine itself thus far; first, that the action be such as is properly a " washing," to make the ad- ministration correspond with the institution ; and this we should observe as ministers of Christ at large : secondly, that the action be such, as is prop- erly a " pouring of water," which is the rubrical direction to express that washing at all times, when " dipping" is not practiced ; and this we are bound to observe as ministers of the Church ; taking it always for granted, that there is a reason for what- ever is prescribed in a rubric, and such an one as is not to be contradicted by our private practice, or rejected for the sake of any modes or customs brought in we know not how. Archdeacon Sharp. (40.)When the priest dips or pours water upon the child, he is to say, (calling the child by its 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. or else, " The servant of God, such a one, is bap- tized," &c; but the sense is much the same : how- ever, in the next words, that is, " 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 cen- sured by the Church, and those baptisms declared null, which were not administered " in the name of the Father, Son, and Holy Ghost." Some indeed took liberty to mingle a paraphrase with them, bap- 416 PUBLIC BAPTISM OF INFANTS. tizing "in the name of the Father \vho seat, of the Son thai came, and of the Holy Ghost that witness- ed ;" but our Reformers thought it more prudent to preserve our Lord's own words entire, without ad- dition or diminution. Now by baptizing in the name of the three Per- sons, is not only meant that it is done by the com- mission 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 world, by believing in three Per- sons and one God. This is the great fundamental article, on which all the rest depend, and to which they may be referred. Dean Comber, Wheathj. (41.) Baptism is by the appointment of Christ himself, the sacrament of our initiation and admis- sion into his Church: wherefore, when any one is solemnly baptized, it is requisite he should be sol- emnly declared a member of the visible Church ; and, when God hath received him into his favoi^r, and sealed him with his Spirit, as he ever doth in this mystery where there is no impediment, we may then very justly receive him into our commu- nion, and sign him with the cognizance of Christ's religion, as we do in this form. Tf we seek any precedent in Scripture for the words which follow, it may be deduced fom that solemn proclamation made by God the Father, immediately after the baptism of Jesus Christ, " This is my beloved Son, in whom I am well pleased," Matt. iii. 17. As he by the Master, so we by the servant, are declared to belong to God. He, as his own only begotten Son ; we, as adopted by him into the family of our heavenly Father. Again, St. Paul speaking of the Ephesians who were baptized, which is meant by their being "raised up together in Christ," (Eph. ii. 6,) declares, that whereas they were before "aliens from the commonwealth of Israel, and strangers from the covenant of promise," (ver. 12,) they were now become " fellow citizens with the saints, and of the household of God." (ver. 19.) Our Lord Jesus hath rescued this poor soul from the bondage of Satan; he hath found this strange and straying sheep, and hath sent it home : where- fore let us joyfully receive it. Dean Comber. (42.) After the priest hath baptized the child, he receives it into the congregation, by this solemnity declaring that he is by baptism made a member of the Church: 1 Cor. xii. 13. " We are all baptized into one body." And when he thus receives it, he signs it with the sign of the cross, as of old it was wont, according to St. Augustin ; and on the forehead, the seat of blushing and shame, that he may not hereafter blush and be ashamed of the disgraced cross of Christ, as St. Cyprian saith. By this badge is the child dedicated to his service, whose benefits, bestowed upon him in baptism, the name of the cross in holy Scripture does represent. Whosoever desires to be fully satisfied concerning the use of the cross in baptism, let him read the thirtieth canon of our Church, in 1603. Bp. Sparroic. The true sense and intention of the Church of England in appointing this sign appear from Dr. Burgess's sense of the matter, which was accepted by King James the First, and affirmed by the Archbishop of Canterbury to be the sense of the Church. His words in the place before referred to, are these which follow. " I know it is not made any part of the sacrament of baptism, which is acknow- ledged by the Canon to be complete without it, and not perfected or bettered by it. I understand it not as any sacramental, or ope- rative, or eflScacious sign, bringing any virtue to baptism, or the baptized. Where the book says, 'and do sign him with the sign of the cross in token,' &c. ; I understand the book not to mean, that the sign of the cross has any virtue in it to effect or further this duty ; but only to intimate and express by that ceremony, by which the ancients did avow their profession of Christ crucified, what the congregation hopeth and ex- pecteth hereafter from the infant: namely, that he shall not be ashamed to profess the faith of Christ crucified, into which he was even now baptized." The Church's use of the sign of the cross, and her expressions concerning it, are fairly capable of this construction. Dr. Bennet. By the following Rubric, the Minister is au. thorized to omit the sign of the Cross, if it should be desired by those who present the Infant for bap- tism ; but not otherwise. No such liberty is given in the English Office, and the conceding of it in ours, seems to have done away the scruples which must have occasioned the license, as I believe the omission is now seldom requested. There are many persons, however, not of our Communion, who still consider the sign of the Cross as one of the superstitions of the Romish Church. For the satisfaction of such, I subjoin the 30th Canon ot the Church of England. " We are sorry that his Majesty's most princely care and pains taken in the conference at Hamp- ton Court, amongst many other points, touching this one of the cross in baptism, hath taken no bet- ter effect with many, but that still the use of it in baptism is so greatly stuck at and impugned. For the further declaration therefore of the true use of this ceremony, and for the removing of all such scruple, as might any ways trouble the consciences of them who are indeed rightly religious, following the royal steps of our most worthy King, because he therein followeth the rules of the Scriptures, i PUBLIC BAPTISM OF INFANTS. 417 afld the practice of the primitive Church ; we do commend to all the true members of the Church of England these our directions and observations en- suing. First it is to be observed, that although the Jews and Ethnics derided both the apostles and the rest of the Christians, for preaching and believing in him, who was crucified upon the cross ; yet all, both apostles and Christians, were so far from be- ing discouraged from their profession by the ig- nominy of the cross, as they rather rejoiced and triumphed in it. Yea, the Holy Ghost by the mouths of the apostles did honour the name of the cross (being hateful among the Jews) so far, that under it he comprehended, not only Christ cruci- fied, but the force, efi'ects, and merits of his death and passion, with all the comforts, fruits, and pro- mises, which we receive or expect thereby. Secondly, the honour and dignity of the name of the cross begat a reverend estimation even iq the apostles' times (for ought that is known to the con- trary) of the sign of the cross, which the Christians shortly after used in all their actions ; thereby mak- ing an outward sh^w and profession, even to the astonishment of the Jews, that they were not ashamed to acknowledge him for their Lord and Saviour, who died for them upon the cross. And this sign they did not only use themselves with a kind of glory, when they met with any Jews, but signed therewith their children, when they were christened, to dedicate them by that badge to his service, whose benefits bestowed upon them in bap- tism the name of the cross did represent. And this use of the sign of the cross in baptism 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 them- selves against it, they would certainly have been censured as enemies to the name of the cross, and consequently of Christ's merits, the sign whereof they could no better endure. This continual and general use of the sign of the cross is evident by many testimonies of the ancient fathers. Thirdly, it must be confessed, that in process of time the sign of the cross was greatly abused in the Church of Rome, especially after that corrup- tion of popery had once possessed it. But the abuse of a thing doth not take away the lawful use of it. Nay, so far was it from the purpose of the Church of England, to forsake and reject the Churches of Italy, France, Spain, and Germany, or any such like Churches, in all things which they held and practiced, that, as the apology of the Church of England confesseth, it doth with rever- ence retain those ceremonies, which do neither en- damage the Church of God, nor oflfend the minds of sober men ; and only departed from them in 53 those particular points, wherein they were fallen both from themselves in their ancient integrity, and from the apostolical Churches which were their first founders ; in which respect, among some other very ancient ceremonies, the sign of the cross in baptism hath been retained in this Church, both by the judgment and practice of those reverend fathers and great divines in the days of King Edward the Sixth, of whom some constantly sufiered for the profession of the truth; and others, being exiled in the time of Q,ueen Mary, did after their return in the beginning of the reign of our late dread Sovereign continually defend and use the same. This resolution and practice of our Church hath been allowed and approved by the censure upon the communion book in King Edward the Sixth's days, and by the harmony of confession of later years; because indeed the use of this sign in bap- tism was ever accompanied here with such suffi- cient cautions and exceptions against all popish su- perstition and error, as in the like cases are either fit or convenient. First, the Church of England, since the abolish- ing of popery, hath ever held and taught, and so doth hold and teach still, that the sign of the cross used in baptism is no part of the substance of that sacrament : for, when the minister dipping the in- fant in water, or laying water on the face of it, (as the manner also is,) hath pronounced these words, •' I baptize thee in the name of the Father and of the Son, and of the Holy Ghost," the infant is fully and perfectly baptized. So as the sign of the cross being afterwards used, doth neither add any thing to the virtue and perfection of baptism, nor being omitted doth detract any thing from the effect and- substance of it. Secondly, it is apparent in the communion book, that the infant baptized is by virtue of baptism, before it be signed with the sign of the cross, re- ceived into the congregation of Christ's flock, as a member thereof, and not by any power ascribed unto the sign of the cross. So that for the very remembrance of the cross, which is very precious to all them that rightly believe in Jesus Christ, and the other respects mentioned, the Church of Eng- land hath retained still the sign of it in baptism : following therein the primitive and apostolical Churches, and accounting it a lawful outward ceremony and an honourable badge, whereby the infant is dedicated to the service of him that died upon the cross, as by the words used in the book of Common prayer it may appear. Lastly, the use of the sign of the cross in bap- tism, being thus purged from all popish supersti- tion and error, and reduced in the Church of Eng- land to the primary institution of it, upon those true rules of doctrine concerning things indifferent, which 418 PUBLIC BAPTISM OF INFANTS. IT If those who present the Infant shall desire the sign of the Cross to be omitted, although the Church k7iov>s no worthy cause or scruple con- cerning the same, yet, in that case, the Minis- ter may omit that part of the above which fol- lows theimmersion, or the pouring of water on the Infant. are consonant to the word of God, and the judg- ment of all the ancient fathers, we hold it a part of every private man, both minister and other, reve- rently to retain the true use of it prescribed by public authority ; considering that things of them- selves indiiferent do in soniesort alter their natures, when they are either commanded or forbidden by a lawful magistrate ; and may not be omitted at every man's pleasure, contrary to the law, when they be commanded, nor used when they are pro- hibited." It is trusted that the foregoing exposition of the significancy of the sign of the Cross in bap- tism, may be sufficient to sh$w that there can be nothing superstitious, or improper, in the use of it. T. c. B. (43.) The heathens were wont to deride the Christians, and to speak disdainfully of them, as worshippers of a malefactor crucified. To encoun- ter which reproach, and to shew that they " gloried in the cross of Christ," (Gal. vi. 14;) taking it to be an honour, not an ignominy ; they assumed this ceremony of signing themselves with the cross, both in baptism, and at several other times. And this sign, being significant of a duty to be elicited by future practice, good reason had our Church to continue it. UEstrange. (44.) After the child is baptized, we conclude all withj first, declaring the benefits of baptism; se- condly, praying the child may receive them ; third- ly, directions to the sureties in order thereto. First, there is an Exhortation to the congregation, grounded on the benefits which this infant (who being guilty of no actual sin, could put no bar to God's grace) hath received : so that we doubt not it is inwardly regenerate, and hath obtained a new principle of grace which will always guide it in holy ways, (if it do not afterwards wickedly resist it.) And secondly, we are sure it is by this holy rite made a Uvely member of Christ's Church. Wherefore the priest exhorts all present, first, to praise God for these benefits, and then to pray it may lead the rest of its life in a way answerable to God's mercy, and its own vows. Secondly, the priest begins these devotions, and now can say with and for this infant, being a child of God as well as any of us, " Our Father," &c. And then follows a prayer, wherein we first give thanks for the benefits of baptism, blessing God, first, for re- generating this child with the holy Spirit ; second- 11 Then shall the Minister say, (44.) SEEING now, dearly beloved brethren, that this Child is regenerate, (45.) and cjraft- ed into the body of Christ's Church ; let us gfive thanks unto Almighty God for these benefits, and with one accord make our ly, for adopting it in Christ Jesus to be one of his own children, and consequently making it an heir of glory : and thirdly, in order to the obtaining thereof, that he hath by this rite made it one of the members of his Church, one of that body Avhereof Christ is the head. And because it is possible by its wilful apostacy it may lose these benefits, se- condly, we pray for grace to assist it in the whole course of its life, so that what is signified by this rite, may indeed be fulfilled, even that it may for- sake all evil, and as it were be dead to all the mo- tions of it, and may be lively and active to all good, so that it may have the benefit of Christ's death and resurrection, and with all faithful Christians may come to inherit the kingdom of Glory : Amen. Lastly, we turn to the Godfathers and Godmothers, and we mind them, first, what they have done in entering this bond to God in the child's name ; so that it hath promised by them to renounce all evil, to believe all saving truth, and to live in al holiness. Secondly, we shew them what they must do, namely, sincerely endeavour the child may keep this vow, by bringing it to Church to be instructed by preaching and catechising in the na- ture and benefits of this baptismal vow, and by private endeavours with the parents and the child, that it may have a virtuous education. And the reason of this is given also, namely, because the design of baptism is to make us holy and to oblige U3 to live agreeable to our religion, and to walk in a manner according to the example of Christ in all purity and virtue : and though they shall not be condemned, who use their best care to make this child keep its vow, though it should fall away ; yet it is a great fault in sureties not to look after those thev have engaged for, and an occasion that some fall into evil principles, others into wicked practices ; Avhich may be prevented in many, if the sureties will do their duty, especially if they will labour, first, to fit them for confirmation, and then bring them to it, for then the child enters the bond in its own name, and the surety is discharg- ed from all but the duty of charity. Dean Comber. (45.) The former part of this exhortation is very frequently objected against, because it supposes all baptized infants to be " regenerated ;" which, the objectors say we cannot be certain of. But, since they are "baptized into Christ's body," (1 Cor. xii. 13 ;) and " into Christ," and have put on PUBLIC BAPTISM OF INFANTS. 419 Christ," (Gal. iii. 27 ;) and consequently are "new- creatures," (2 Cor. V. 17 ;) since they are " bap- tized for the remission of sins," (Acts ii. 38 ;) and since baptism is called "the washing of regenera- tion," (Tit. iii. 5:) therefore the Scripture, as well as the Church, supposes them to be " regenerated," unless the ordinances and promises of God are of none efiect towards them. Veneer. There have been some very unreasonable excep- tions taken against this expression ; as if all per- sons, who are baptized, were truly regenerate, whereas several of them prove afterwards very wicked. But this objection is grounded upon a modern notion of the word regeneration," which neither the ancient fathers of the Cimrch, nor the compilers of our Liturgy, knew any thing of. In- deed some writers of the last century ran into this new fangled phrase, to denote conversion, or a re- tuning from a lapsed state, after a notorious viola- tion of the baptismal covenant, to an habitual state of holiness. But no ancient writer, that I know of, ever expressed this by the word "regeneration." Regeneration, as often as it is used in the Scrip- ture books, signifies the baptismal regeneration. There is but one word, which answers to this in the New Testament, and that is MXiyyevcaia ; and that Ka^iyyevstria refers to baptism is plain, by hav- ing the word \vrp6v joined with it : " According to his mercy he saved us by the washing of regenera- tion." Tit. iii. 5. Our Saviour indeed made use of the like expression, before the apostle toNicode- mus, " Except a man be born again, he cannot see the kingdom of God*" John iii. 3. But what he means by being born again he explains, (ver. 5,) by directing it positively to baptism, " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." " Regeneration," in the language of the fathers, constantly signifies the participation of the sacrament of baptism. The Greeks have a variety of words to express regenera- tion by : not only dvaytwriais^ which is an exact trans- lation of it ; but dvaKaiviafios, " renovation ;" dvdKTict;^ " recreation ;" dvavioxns^ " renewing ;" dpas-aac, " re- surrection ;" ixeTa6o\h, the " change ;" lieTairolnin;, the '• refitting ;" TraXiyyeveaia^ the being " born again ;" iroXtiTo/cia, the "begetting again;" all which expres- sions are used of baptism, and seldom or never of the rise after a lapse. The language of the Latin fathers is the same. The Latin translator of Irenseus, which undoubtedly is very ancient, ex- presses the Greek dvayewnais by " regeneration :" "baptism which is a regeneration unto God:" and so likewise calls the diayevvfifxevoi^ the baptized, " regeneratij" the " regenerate." St. Ambrose, speaking of baptism, expresses himself thus : " By baptism we are renewed, by which also we are born again." St. Austin, besides innumerable other passages, within the compass of a few lines has several expressions all to this purpose: he calls baptism " the spiritual regeneration ;" he says the baptized person " is born again, because he is re- generated ;" and lastly he calls baptism "the sa- crament of regeneration." And in another place he moves a question, whether the baptism of the schismatical Donatists does confer regeneration or not ; but never doubted whether that of the Catho- lics did so. But,- when any of the ancients have occasion to express a returning to God after a state of sin; the Greeks use the word [israiJcXtca, ixerdvoia, &c; the Latins, poenitentia, conversio. The lan- guage of the schools is exactly that of the Latin Fathers in this point: they make the effect of baptism to be a " regeneration," or " a generation to a spiritual life ;" but the turning to God after a course of sin they call, either " penitence," or " con- version to God." The most eminent divines of the Reformation use these words in the ancient sense. Peter Martyr uses " regeneration " for baptism ; and calls the turning to God, after a state of sin, the "conversion and change of a man." Calvin, where he designs to speak with exactness, uses regeneration for the baptismal renovation, as in his catechism ; though sometimes he uses it to signify conversion : but this is but seldom ; he generally, with the ancient Latin writers, expres- sing this by " conversion." When the Q,uin- quarticular controversy came afoot, and long trea- tises were written about the methods of converting grace, the divines who managed them, being will- ing sometimes to vary their expressions, to make these discourses, dry enough in themselves, there- by something more pleasant, began to use " rege- neration " as a synonymous word with " conver- sion." But in the Synod of Dort itself, tjiough in some of the particular declarations of the divines of the several countries "regeneration " and " con- version" are used reciprocally ; yet in the Synodi- cal resolutions the word " conversion " is always used. In the sermons and books, written about the beginning of the late civil wars, "regenera- tion," for " repentance " or " conversion," became a very fashionable word: but sometimes oddly expressing it by "regeneration-work," &c. they made sport for vain people. However, by frequent use the word has come to obtain among grave and judicious writers, though the use of it was so very modern ; insomuch that some divines, who had their education since the Quinquarticular controver- sy, and were concerned in the review of the Litur- gy at the Restoration, pretended to find fault with the Common Prayer Book for using the word " re- generation " in the ancient sense, which it had kept for sixteen hundred years, in opposition to theirs, which was hardly sixty years old. And 420 PUBLIC BAPTISM OF INFANTS. this is sufficient to justify the Common prayer Book expression ; and, I hope, to silence all objec- tions upon this head. Dr. Nicholls. A certain ill-defined and mysterious use of the term regeneration, which separates it entirely from all the means of grace, and, by fancied analogies to the natural birth, converts it into a source of the wildest enthusiasm, has become popular through our country. This has led to a misapprehension of the doctrine we profess, and has perhaps been the strong- est obstacle with which we have had to contend. We have seen that the term " regeneration," in the only two places in which it occurs, means a translation from one state of being to another; the admission into the Christian Church, the kingdom of Christ, existing in a twofold state— on earth and in heaven. The Christian Church on earth is a Slate of preparation and discipline ; the Christian Church in heaven, is a state of reward and con- summation. In this first state of regeneration, on earth, we are admitted by baptism, which is a cove- nant graciously made between God and us, invdlv^ ing, as every covenant must, certain conditions. On our side, we promise certain duties— repentance, faith, obedience ; in other words, a death unto sin ; and anew birth unto righteousness. Our heavenly Father, on his part, promises certain blessings — the forgiveness of our sins, the assistance of the Holy Spirit to enable us to perform our duty, and a life of eternal happiness in heaven. What he hath promised, he will most surely keep and perform ; let us then be but careful to do our part, and we shall most certainly be admitted to the highest state of regeneration — the Church in heaven, the state of reward, the kingdom of rest and glory. The question has been asked and discussed with considerable warmth whether the Holy Spirit al- ways accompanies the outward act of baptism with water. But it is one of those unprofitable questions, which the apostle cautions us to avoid, "knowing that they do gender strifes." Is it not enough for us to know that in receiving the " out- ward and visible sign " we receive the promise of the inward and spiritual grace," and that nothing will make void that promise if we are not wanting on our part? Our Saviour has told us that " the wind bloweth where it listeth ;" can we not be content then to let the Holy Spirit operate in his own way and at his own time, but must we under- take to determine the mode, and the extent, and the period of that concerning which we know nothing but by its effects 1 Christians ! let us rather com- ply with his ordinances and endeavour to do our duty, and trust with unlimited confidence in his holy promises. Dr. Jahvis. Tide sense of the Church in this passage is so plain, that no more would need to be added, but only that some with Nicoderaus are apt -to say " how can these thingf be ?" (John iii. 9 ;) judg- v* ing it impossible, that so great a matter as regen- eration can be effected so soon, and by so 'mean an instrument as they account it : whereas the effect is to be ascribed to the divine power of the Author, not to the intrinsic efficacy of the outward means. Yet in regard we can never bless God heartily for a mercy, unless we believe he hath bestowed it, we must labour to remove these scruples by a fuller ac- count of this baptismal regeneration, that we not may withhold the divine praises, by our doubting and unbelief. The word " regeneration " is but twice, that I know of, used in Scripture : first, (Matt, xix 28 ;) " Ye that have followed me in the regenera- tion ;" where, though by altering the point, " P'oUow- ed me, in the regeneration when the Son of man," &c. it may signify the resurrection ; yet, as we read, it signifies the renewing of men by the Gospel and baptism. Secondly, ( Titus iii. 5 ;) '■ He saved us by the laver of regeneration and renewing of the Holy Ghost," which is a paraphrase upon that of our Saviour, (John iii. ;) " Except a man be born of wa- , terand the Spirit, he cannot enter into the kingdom r'^\ of heaveni" verse 5. ^ And because persons, come to age before their conversion, are first taught and persuaded by the word of God, the language of holy writ enlarges the metaphor, and saith, such are " begotten by the word of God," (1 Cor. iv. 15;) and then born again or regenerated in baptism. In like manner speak the fathers, who do constantly and unani- mously affirm, that we are regenerated in or by baptism. So that we must next inquire wherein this regeneration doth consist. And first, whereas both children and those of riper years are by nature dead in sin, so that they live under the guilt and power thereof ; our gracious Father doth here in baptism seal a covenant with us, wherein he promises to pardon us : and, v/hen this deadly load is removed, the soul receives, as it were, a new life, and takes new hopes and courage, being restored to the divine favour, and being set free from the sad expectations of condemnation for former sin, original in infants, and both it and ac- tual, in those of riper years.' Before this covenant we were dead in law. and by the pardon of our sins we are begotten again to a lively hope ; and here- in stands the first particular of our regeneration, namely, in the remission of sins: wherefore both Scripture and antiquity teach us, (Luke iii. 3 ; Acts ii. 38 ; chap. xxii. 16 ;) that baptism is the means for remission of sin ; and hence they join pardon and regeneration commonly together, be- cause this forgiveness puts us into a new estate, and an excellent condition, in comparison of that which our natural birth had left us in. PUBLIC BAPTISM OF INFANTS. 421 Secondly, but further by baptism we gain new relations, and old things being done away all things become new. Hence the Jews call their prose- lytes "newborn children," because they forsook all their heathen kindred; so we, although we do not renounce our earthly parents, because they also are Christians, yet we gain new alli'ances ; for God hereby doth become our Father, and Jesus our Master, and all the saints both in heaven and earth our brethren ; so that it is as if we were born over again, since baptism doth entitle us to this celestial kindred. But this is not all. For, thirdly, our corrupt na- ture is changed in baptism, and there is a renova- tion effected thereby, both as to. the mortification of the old affections, and the quickening of the new, by the holy Spirit, which is hereby given to all that put no bar or impediment unto it. This was the ancients' doctrine, who affirmed a real change to be wroug-ht, and believed the Spirit to be therein bestowed, as God had promised, (Ezek. xxxvi. 25, 26.) "That he would sprinkle clean water upon them, and they should be clean from all their filthiness, and then a new heart would he give them, and put a new spirit within them." And it is manifest, that in the first ages of the Church, there was abundance of gifts and graces miraculously bestowed upon Christians in their baptism ; and no doubt, if the catechumens of our days, who are of age, would prepare themselves as strictly by repentance, fasting, and prayer, as they of old did, they should find incomparable effects of this sacred larer, if not in as miraculous measures, yet to as real purposes ; that is, they should be truly regenerated, and their hearts changed by the influence of the divine Spirit. But some may doubt whether infants be regenerated in this sense, because they are not capable of giving any evidences of their receiving the Spirit, nor doth there any'im- mediate effects of their regeneration appear ; hence the Pelagians denied it ; but they are therefore condemned by the Milevitan council, and confuted by St. Augustine. It is confessed they can sh6w no visible signs of spiritual life in the operations thereof, no more can they of their having a ration- al soul, for some time ; and yet we know they have the power of reason within them : and since all in- fants are alike, either all do here receive a princi- ple of new life, or none receive it ; wherefore I see no reason why we may not believe, as the ancient's did, for God's grace, which is dispensed according to the capacity of the suscipient, is here given to infants to heal their nature, and that he bestowed on them such measures of his Spirit as they can receive ; for the malignant effects of the first Adam's sin are no larger than the free gift obtain- ed by the second Adam's righteousness.5 Rom. v. 15. 18. And if it be asked how it comes to pass then that so many children do afterwards fall off to all impurity ? I answer, so do too many grown per- sons also ; and neither infants, nor men, are so regenerated in this life, as absolutely to extinguish the concupiscence ; for the flesh will stdl lust against the spirit ; but then God gives the spirit also to lust against the flesh.) Gal. v. He leaves the corruption to try and exercise us, but so that he engageth to enable us to get the better, through this new nature planted in us, if we will improve it, and follow the dictates of his holy Spirit ; but by neglect, or wilful complying with the flesh, Ave may lose this grace again ; our gracious Father hath al- ready done his part, and will do it more and more as the child shall be capable and willing to receive it. And, if this seem strange to any, whose opin- ions are taken up from later definitions of re- generation, let them dispute with holy Cyprian, not with me, who saith, " The grace of God is equal- ly distributed in baptism, but it may either be di- minished or increased afterward, by our acts and conversation." The sum is, that baptism doth seal a pardon to us for all former transgression, and begets us again to the hope of eternal life ; that it restores us to the favour of God, and gives us a new relation to him ; and finally it heals our nature by the Spirit hereby conveyed to us: and, though all this be up- on condition of our keeping our part of the covenant, yet that makes not God's mercy less, nor ought it to diminish any of our praises ; but only it must make our prayers at present more earnest, and the child's care more strict hereafter to make this its calling and election sure. This is I hope the sense of our Church, as well as of the primitive; and if so, it will not be mate- rial to a judicious Christian for any to say, it doth not agree to some modern systems. Dean Comber. As to the benefits of baptism, they are remission of sins ; regeneration or adoption into the family of God ; the presence of the holy Spirit ; the resurrec- tion of the body ; and everlasting hfe. That these benefits are annexed to baptism, the holy Scriptures give ample testimony. " Repent," said St. Peter, to the multitude inquiring what they should do, " and be baptized every one of you, in the name of Je- sus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." In the same language, Ananias addressed Saul, " And now why tarriest thou 1 Arise and be baptized and wash away thy sins." That we are regenerate and born, or adopted into the family or Church of God by baptism, Christ declared to Nicodemus when he said, "Verily, verily, I say unto thee, except a man be born of water, and of the Spirit, he cannot enter 3 422 PUBLIC BAPTISM OF INFANTS. prayers unto him, that this Child may lead the rest of his life according to this be- ginning. ^ Then shall be said, all kneeling, OUR Father, who art in heaven, (46.) Hallowed be thy Name; Tliy kingdom come; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And forgive us our trespasses, as we forgive those who trespass against us ; into the kingdom of God." The kingdom of God is the Church of God— the same Church both in this world and the next ("for God has but one Church, the body of Christ,.) By baptism we are made members of this Church; and, if we con- tinue faithful members till death, shall in it obtain a happy resurrection, and everlasting life — shall continue members of it to all eternity. Bp. Seabury. To fit us for the enjoyment of that heaven pur- chased by his blood, the Redeemer hath furnished us with every necessary aid. He hath left with his Church the sacraments of baptism and the Lord's supper; the influences of his Spirit, and his preached word. In the initiatory ordinance of baptism we are brought within the pale of the covenant, receive the seal of his affection, and are blessed with the effusion of his grace. In the other the necessary supplies of his holy Spirit are com- municated to the believer, to strengthen and re- fresh his soul, on his journey to the promised land. That the reformers considered baptism as one of their highest privileges, is evident from the ex- pression of the service used at the performance of that solemnity ; indeed, when we reflect upon its origin and consider the source from which it hath emanated, it would be profane to view it, but with the profoundest reverence and respect. It was in- stituted by the Lord Jesus, and cannot be a nulli- ty : it was instituted by the Lord Jesus, came from the hand of the great Physician, and contains in it medicine to heal our sickness. The Church teaches us to believe agreeable to the promise of Christ, that he will give his holy Spirit to those who ask it. We are consequently instructed to supplicate a God of mercy, that, the child now to be baptized, may receive the fulness of his grace, and ever remain in the number of his faithful children." And again, " We call upon thee for this infant, that he coming to thy holy baptism, may receive remission of sin by spiritual regeneration." After the performance of the sa- cramental duty, the Church keeping in view the petitions which have been Offered up in behalf of the disciple, and confiding in the fulfilment of the And lead us not into temptation; But de- liver us from evil. Amen, T[ Then shall the Minister say, WE yield thee hearty thanks, (47.) most merciful Father, that it hath pleased thee to regenerate this Infant with thy Holy Spirit, to receive hi?n for thine own Child by adoption, and to incorporate him into thy holy Church. And humbly we beseech thee to grant, (48.) that he, being dead unto promised aid, calls upon us to return thanks to the Almighty, that. " it hath pleased him to regener- ate the infant with his holy spirit, to receive him for his own child by adoption, and to in- corporate him into his holy Church." Bp. Moore. (46.) The Lord's prayer having been 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 oflfices, this prayer is generally placed at the beginning, it is here reserv- ed till after the child is baptized, and received sol- emnly into the Church : when we can more prop- erly call God "Our Father," with respect to the infant, who is now by baptism made a member of Christ, and more peculiarly adopted a child of God. And this is exactly conformable to the primitive Church : for the catechumens were never allowed to use this prayer, till they had first made them- selves sons by regeneration in the waters of bap- tism. For which reason this prayer is frequently, by the ancient writers, called " The Prayer of the regenerate," or " believers," as being, properly speaking, their privilege and birthright. Wheatly. (47.) We begin this form with acknowledgments and praises in imitation of the Jews ; who, when tlie child is circumcised, use to say, " Blessed be the Lord our God, who hath sanctified us with his precepts, and commanded us to bring this child into the covenant of Abraham :" but this cliild enters into a better covenant, established upon better promises, so that we have more cause to bless God than they. Hence in the Easfthey sang after bap- tism the thirty-second Psalm, " Blessed is he whose iniquity is forgiven," &c. : ond, St. Ambrose saith, the priest spoke to the person baptized in this man- ner, " God the Father Almighty,, who hath regen- erated thee by water and the Holy Ghost, and for- given thee thy sins," &c. : which shews that the ancients did not question the effect of the sacra- ment, no, not in persons of age, until their future conversation declared they had broken their cove- nant. How much more then ought we to beheve PUBLIC BAPTISM OF INFANTS. 423 sin, and livinsf unto righteousness, and being buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin ; and that as he is made partaker of the death of thy Son, he may also be pa)'- taker of his resurrection ; so that finally, with the residue of thy holy Church, he may be ail inheritor of thine everlasting kingdom, through Christ our Lord. A?nen. Tf Then, all standing up, the Minister shall say to Ike Godfathers (49.) and Godmothers this Exhortation folloioing : FORASMUCH as this Child hath pro- mised by you his Sureties, to renounce the devil and all his works, to believe in God, and to serve him ; ye must remember, that it is your parts and duties to see that this In- fant be taught, as soon as he shall be able to learn, what a solemn vow. promise, and pro- fession he hath here made by you. And that he may know these things tlie better, ye shall call upon him to hear Sermons ; and chiefly ye shall provide, that he may learn the Creed, this in the case of infants, who can put no impedi- ment to the grace of God, and are all alike, so that either all or none receive these blessings? Dean Comber. (48.) In this second part of the prayer also we have a precedent in the Jewish rites after circum- cision: only that our prayers are more spiritual; for inward grace rather than outward blessings ; and good reason, for all the benefits of baptism will vanish, unless they be afterwards improved ; they will not have their full effect, unless the con- ditions be performed. Neither we do, nor did the primitive Church, believe them to be so regener- ate or so endued with the Spirit, but that by sloth and wilful iniquity they may be deprived of all again: their corruptions are not so mortified, but that by compliance and base negligence they may revive again, so that the last state shall be worse than the first, and it shall be more tolerable for hea- thens than for vile apostates. Wherefore we beg most humbly and earnestly, that this child may live as one, upon whom such great favours are bestow- ed. The words of these requests are St. Paul's, the Lord's Prayer, and the Ten Command- ments, and all other things which a Chris- tian ought to know and believe to his soul's health ; and that this Child may be vir- tuously brought up to lead a godly and a Christian life : remembering always that Baptism doth represent unto us our profes- sion ; which is, to follow the example of our Saviour Christ, and to be made like unto him ; that as he died, and rose again for us, so should we, who are baptized, die from sin, and rise again unto righteousness ; con- tinually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living. IT Then shall he add, and say, YE are to take care that this Child be brought to the Bishop to be confirmed by him, so soon as he can say the Creed, the Lord's Prayer, and the Ten Commandments, and is sufficiently instructed in the other parts of the Church Catechism set forth for that purpose. (Rom. vi. 4, 5, 6. and 11, 12, 13 ;) and the phrase is frequently used by the fathers in this case. Dean Comber. (49.) Because nothing tends more directly to the securing of holiness and religion, than a conscien- tious performance of this vow of baptism, to our prayers for the fulfilling thereof are here added our endeavours. In the first ages, when those of dis- cretion were baptized, the " applications" were di- rected 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 admo- nition, here is a serious and earnest exhortation made to the sureties. Wheatly. It is earnestly to be desired, that sponsors would seriously consider this excellent exhortation ; and take due care of practising accordingly in every particular : considering what a dreadful account they must give to God, if they neglect the per- formance of that duty, Avhicb in the face of God and his Church they have so solemnly taken upon themselves. Dr. Bennet. ( 424 ) THE MINISTRATION OF PRIVATE BAPTISM (1) OF CHILDREN, IN HOUSES. IF The Minister of every Parish (2.) shall often admonish the People, that they defer not the Baptism of their Childreii longer than the first or second Sunday next after their birth, or other Holy Day falling between^ unless upon a great and reasonable cause. (1.) Though our holy Church prescribes the font for the place, and Sundays and holy days for the usual times of baptism, that she may conform, as mucli as conveniently may be, to the usages of primitive antiquity, which is her aim in all her ser- vices ; and for other reasons mentioned in the first rubric before baptism ; yet in case of necessity she permits and provides, that a child may be baptized in any decent place at any time : in such cases re- quiring the performance only of the essentials, not the solemnities, of baptism ; according to the prac- tice of the apostles, who baptized at any time, as occasion required, and in fountains and rivers; and according to the use of succeeding ages. Nor can I see what can be reasonably objected against this tender and motherly love of the Church to her children, who chooses rather to omit solemnities, than hazard souls : which indulgence of her's can- not be interpreted any irreverence or contempt of this venerable sacrament; but a yielding to just necessity, which defends what it constrains, and to God's own rule, " I will have mercy, and not sacrifice." Matt. xii. 7. Bp. Sparrow. Our Saviour himself hath said, that " except a man be born again of water and of the Holy Ghost, he cannot enter into the kingdom of God," (John iii. 5:) and he makes baptism as Avell as faith ne- cessary to salvation. Mark xvi. 16. Whereupon the ancient Christians did constantly affirm, that there could be no salvation in an ordinary way without baptism ; and whosoever died without it, their estate was believed doubtful, unless it were in such a case as that of the Emperor Valentinian, who, St. Ambrose hopes, might be saved by the desire of baptism, because he had no opportunity. Upon the stock of this principle grew that great care, that no person might die unbaptized, inso- much that it wis allowed in danger of death to bap- tize them who had not passed through all their preparations ; provided that they should answer more fully if God restored them. The like care hath our Church taken of little children : for, though ' she require that they should be speedily and pub- licly baptized in the house of God, yet in cases of extremity she admilteth of that which is done in private houses, even withoutceremony ; upon condi- tion there may be added more of the solemnity af- terwards, when it is published in the Church. And, that it may not be neglected, we are taught, that " it is certain by God's word, that children bap- tized, dying before they commit actual sin, are un- doubtedly saved." For it is certain by God's v.'oid, that baptism is appointed for " remission of sins," (Acts xxii. 16; ii. 38:) and it is also certain, that all they, whose sins are forgiven, are undoubtedly saved. Psal. xxxii. 1. But infants have no other sin but their original corruption, which being re- ^ mitted in baptism, they are undoubtedly saved. And it is plain from numerous passages that the first Christians believed the same doctrine. Where- fore let no parents, who love their own or their children's souls, upon pretence of God's power or (f mercy, presume to neglect that, which is so cer- tainly a means of salvation: neither let them think it indifferent, whether their children be baptized or no; for this springs from a dangerous mistake. If children be weak, the parent must immediately en- deavour to procure their baptism : but, if notwith- J^ standing all possible care they die before, we must not then confine the Almighty to the outward means ; but believe he may save without, where he did not give the opportunity. And in such case the parent may take comfort in his having done what he could, and ought to hope in the divine mercy. DeaJi Comber. (2.) By this rubric the minister is required to "admonish the people not to delay the baptism of their children, nor cause them without necessity to be baptized privately in their houses." As it is not said whether tiiese monitions shall be from the desk, or the pulpit, or given in private as need re- quires, so we are at liberty, as I judge, to execute ^ PRIVATE BAPTISM OF CHILDREN. 425 IT And also they shall warn them, that tvithout like great cause and necessity, they procure not their Children to be baptized at home (3.) in their houses. But lohen need shall compel them so to do, then Baptism shall be administered as follow eth. (4.) ir Pirst, let the Minister of the Parish {or, in his absence, any other lawful Minister (5.) that can be procured) with those viho are present, call apon God, and say the Lord's Prayer, and so many of the Collects (6.) appointed to be said before in the Form of Public Baptism, as the time and present exigence will suffer. And then, Uie Child beijig named by some one who is present, the Minister shall pour Water uj)on it, (7.) saying these words : this direction in such a manner as we think will most effectually serve the end designed. The former admonition against deferring baptism there is perhaps seldom occasion for: and the lat- ter concerning private baptism is always most rea- sonable, when the thing itself is proposed to us without the rubrical warrant of a great and reason- able cause to justify it. It is the curate's part on such occasions to declare and explain the rule, by which he is to act. But when he hath done this, I will not say how far he is authorized to refuse private baptism, when seriously desired, though he be not altogether satisfied in the greatness and suf- ficiency of the cause. For he cannot always be a proper judge of it. He must for the most part trust to the judgment and integrity of others. But as he can, generally speaking, distinguish between rea- sons and pretences, between an accidental extraor- dinary cause and a cause of mere humour or pri- vate interest, he will do well, and as he ought, never to sacrifice the rules of his ministration, and the or- ders of the Church, to any man's fancies, or domes- tic conveniences. Archdeacon Sharp. (3.) The cause of the necessity of baptizing in private houses ought to be expressed : as, " When (he child is in sudden danger of death, and not /ikely to live so long a time, that it may be brought to public baptism in the Church :" lest otherwise all persons take upon them to judge of this cause and necessity at their pleasure. Bp. Cosins. (4.) So that, whenever baptism is administered m a private house, this private office only must be used : and the Church must be understood to for- bid the use of the office of public baptism upon such occasions. Archdeacon Yardley. (5.) The person who baptizeth, ought to be a lawful minister : for Christ gave this commission only to the apostles, (Matt, xxviii. 19;) joining the office of preaching together with it : so that unor- dained persons may as well presume to preach as to baptize. And therefore the Church of old for- bade women to baptize ; and Epiphanius accounts It ridiculous in Marcion and his followers, to per- mit women to do this office : so that our Church requires it to be done by a lawful minister. I know there are some allegations out of antiquity, which seem to allow of a layman to baptize in cases of 54 great necessity. But there are others of the fa- thers, who disallow that practice. And certainly it is a great presumption for an ordinary person to invade the ministerial office without any warrant. And, as to the pretence that a child may be in dan- ger, I suppose the salvation of the child may be as safe upon the stock of God's mercy without tiny baptism, as with a baptism which is not command- ed by God, and to which he hath made no promi- ses. So that where God gives not opportunity ot a person who may do it aright, it seems better to leave it undone. Dean Comber. The admission of persons by baptism into the Church is an act of authority which none should pretend to, but those who are thereunto empower- ed by Christ the head of it : and in his name it is, that they on God's part promise remission of sins and spiritual regeneration, which came primarily and originally from God,and are never conveyed to man in the sacraments, but by those whom he hath been pleased to make his instruments. That this is the opinion of our Church is plain from her de- claration in the twenty-third Article, where she saith, " It is not lawful for any man to take upon him the office of public preaching or ministry of the sacraments in the congregation, before he be law- fully called and sent to execute the same :" and in her twenty-sixth Article she discovers the grounds, on which she passeth this judgment, because " Those, who have authority in the ministration of the word and sacraments, do not the same in their own name, but in Christ's, and do minister by his commission and authority." Archdeacon Yardley. (6.) Of which it is much to be desired, that the prayer, appointed for the consecration of the water, be never, unless absolutely necessary omitted. For, besides the propriety of this prayer to beg a bless- ing upon the administration in general, it has al- ready been shewn how important a part of the of- fice of baptism the primitive Christians esteemed the consecration of the water. Wheatly (7.) All the old Common Prayers say, he shall either " dip it in water, or pour water upon it:" but baptism in private being never allowed, but when the child is weak, the rubric was properly altered at the last review, and the order for dipping left 426 PRIVATE BAPTISM OF CHILDREN. N. I baptize thee in the name of the Fa- ther, and of the Son, and of the Holy Ghost. Amen. IT Then the Minister shall give thanks unto God, and say, WE yield thee hearty thanks, most mer- ciful Father, that it hath pleased thee to re- generate this Infant with thy Holy Spirit, to receive him lor thine own Child by adop- tion, and to incorporate him into thy holy Church. And humbly we beseech thee to grant, that he, being dead unto sin, and liv- ing unto righteousness, and being buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin ; and that as he is made partaker of the death of thy Son, Ae may also he partaker of his resurrection ; so th-at finally, with the residue of thy holy Church, he may be ari inheritor of thine everlasting kingdom, through Christ our Lord. Atnen. T[ And let them not doubt, (8.) but that the Child so baptized is laxcfully and sufficiently baptiz- ed, and ought not to be baptized again. Yet out; it being not to be supposed, that the child in Its sickness should be able to endure it. Wheatly. (8.) The Church adds thi» by way of explana- tion, lest any one should imagine, that the sacra- ment, administered in this short and concise man- ner, is not complete, and the child hereby not made a Christian : or should be apt to think or say, that the child is only half-christened as too many igno- rant people foolishly and absurdly express them- selves. Archdeacon Yardley. (9.) Which, after he has certified the people that all was well done, he is directed to do in much the same form as appointed for public baptism. He reads the Gospel there appointed, and the Exhor- tation 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, " whe- ther in the name of the child, they renounce the Devil and all his works, &c ; whether they believe all the articles of the Christian faith," and " whe- ther they Avill obediently keep God's will and com- mandments," &c. For though the child was bap- tized without Godfathers at first, (when, being more likely to die than to live, there seemed no occasion 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 shsdl be well educa- ted and instructed. As soon as this is done there- fore, the child is " received into the congregation nevertheless^ if the Child which is after this sort baptized do afterwards live ; it is ea^pe' dient that it be brought into the Church, to the intent that if the Minister of the same Parish did himself baptize that Child, the Congrega- tion may be certified of the trve form of Bap- tism, by him privately before usjd : In which case he shall say thus : I CERTIFY you, that according; to the due and prescribed Order of the Church, at such a time and at such a place, heioxe divers witnesses, I baptized this Child, T[ But if the Child 7Dere baptized by any other lawful Minister, then the Minister of the Par- ish where the Child was bom or christened, shall examine whether the same hath becnlaw- fully done. And if the Minister shall find, by the ansxoers of such as bring the Child, that all things were done as they ought to be j then shall he not christen the Child again, but shall receive him as one of the flock of true Christian People, saying thus : (9.) I CERTIFY you, that in this case all is 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. Wheatly. In the English Office, there is no direction how the minister is to proceed, when there is one or more children to be baptized, as well as one or more children, at the same time, to be received into the congregation after private baptism : nor, in that part of the office which relates to the certifying of private baptism, is there any exhortation to the sponsors in reference to their bringing the children to the Bishop to be confirmed by him, at the proper age. Both these deficiencies have been supplied by our own American reviewers of the Liturgy. It is deeply to be regretted that the certifying of private baptism, in the Churches, is so much neg- lected by parents. On this account, many of the clergy have thought proper to use the public form, in private baptisms. But there is not the least authority for this usage ; and there seems to be no apology for the irregularity, but in the considera- tion, that without this deviation from the order of )j the Church, there would, in all probability, be no / sponsors to enter into the covenant stipulations in behalf of the child, or to pledge themselves for its religious education. The sufficiency of this apo- logy may perhaps be doubted. But it cannot be. doubted that it is the imperious duty of every cler- gyman to use his utmost endeavours to abolish the ^ practice of private baptism within his cure, except m cases of real necessity ; and where he admin- PRIVATE BAPTISM OF CHILDREN. 427 well done, and according unto due order, concerning the baptizing oUhis Child; who is now by baptism incorporated into the Christian Church : For our Lord Jesus Christ doth not deny his grace and mercy unto such infants ; but most lovingly doth call them unto him, as the holy gospel doth witness to our comfort on this wise. 11 Then the Minister shall say as follows ;' or else shall pass on to the questions addressed to the Sponsors : Hear the words of the gospel, written by St, Mark, in the tenth chapter, at the thirteenth verse. THEY brought young children to Christ, that he should touch them ; and his disciples rebuked those who brought them. But when Jesus saw it, he was much displeased, and said unto them. Suffer the little children to come unto me, and forbid them not ; for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them. Tf After the Gospel is read, the Minister shall make this brief Exhortation upon the words of the Gospel. BELOVED, ye hear in this gospel the words of our Saviour Christ, that he com- manded the children to be brought unto him ; how he blamed those who would have kept them from him ; how he exhorteth all men to follow their innocency. Ye perceive how, by his outward gesture and deed, he declar- ed his good will toward them : for he em- braced them in his arms, he laid his hands upon them, and blessed them. Doubt ye not, therefore, but earnestly believe, that he hath likewise favourably received this present Infant ; that he hath embraced hijn with the arms of his mercy ; and, as he hath promised in his holy word, will give unto him the blessing of eternal life, and make him par- taker of his everlasting kingdom. Where- fore, we being thus persuaded of the good will of our heavenly Father, declared by his Son Jesus Christ, towards this Infant.^ let us faithfully and devoutly give thanks isters it in such cases, to employ the same endea- vours to have the baptism afterwards certified in the Church. Such an object, however, is not to be eflfected by dogmatizing, or the laying down of unto him, and say the Prayer which the Lord himself taught us. OUR Father who art in heaven. Hallow- ed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And for- give us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; But deliver us from evil. Amen. T[ Then shall the Minister demand the name of the Child; which being by the Godfathers and Godmothers pronounced, the Minister shall say as follows : DOST thou, in the name of this Child, renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the sinful desires of the flesh ; so that thou wilt not follow, nor be led by them ? Answer. I renounce them all ; and, by God's help, will endeavour not to follow noi be led by them. Minister. Dost thou believe all the Arti- cles of the Christian Faith, as contained in the Apostles* Creed 1 Answer. I do. Minister. Wilt thou then obediently keep God's holy will and commandments, and walk in the same all the days of thy life? Answer. I will, by God's help. IT Then the Minister shall say, WE receive this Child into the Congre- gation of Christ's Flock, and do* sign hitn with the * Here the Minister sign of the Cross ; in token *^«^^ "^^^^ « (^^^^^ that hereafter he shall not }^^^lJ^' "^'^'^'^ be ashamed to confess the faith of Christcrucifjed, and manfully to fight under his banner, against sin, the world, and the devil ; and to continue Christ's faithful soldier and servant unto his life's end. Amen. Tl T%e same rule is to be observed here, as to the Omission of the sign of the Cross, as in the Public Baptism of Infants. T[ Then shall the Minister say, SEEING now, dearly beloved brethren, that this Child is regenerate, and grafted into the body of Christ's Church ; let us positive rules. The assumption of authority would rather tend to defeat it. But much may be done by an influence kindly exerted, and by friendly persuasions. t. c. b. 428 PRIVATE BAPTISM OF CHILDREN. give thanks unto Almighty God for these benefits, and with one accord make our prayers unto him, that this Child may lead the rest of his life accordiMg to this be- ginning. IT Then shall be said, all kneeling, WE yield thee hearty thanks, most mer- ciful Father, that it hath pleased thee to re- generate this Infant with thy Holy Spirit, to receive him for thine own Child by adop- tion, and to incorporate him into thy holy Church. And liumbly we beseech thee to grant, that he being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucit'y the old man, and utterly abolish the whole body of sin ; and that as he is made partake?' of the death of thy Son, he may also be partaker of his resurrection ; so that finally, with the resi- due of thy holy Church, he may be an inhe- ritor of thine everlasting kingdom, through Christ our Lord. Amen. T" Then, all standing tip, the Minister shall say to the Godfathers and Godmothers this Exhor- tation following : FORASMUCH as this Child hath pro- mised by you, his Sureties, to renounce the devil and all his works, to believe in God. and to serve him ; ye must remember, that it is your parts and duties to see that this Infant be taught, so soon as he shall be able to learn, what a solemn vow, promise, and profession he hath here made by you. And that he may know these things the better, ye shall call upon hi7?i to hear Sermons ; and chiefly ye shall provide, thatAe may learn the Creed, the Lord's Prayer, and the Ten Command- ments, and all other things which a Chris- tian ought to know and believe to his soul's health ; and that this Child may be virtu- ously brought up to lead a godly and a chris- tian life : remembering always, that Baptistn doth represent unto us our profession ; which is, to follow the example of our Saviour Christ, and to he made like unto him ; that as he died, and rose again for us, so should we, who are baptized, die from sin, and rise again inito righteousness ; continually mor- tifyinsfall our evil and corrupt affections, and daily proceeding in all virtue and godli- ness of living. ^ Then shall he add, and say, YE are to take care that this Child be brought to the Bishop to be confirmed by him, so soon as he can say the Creed, the Lord's Prayer, and the Ten Commandments, and is sufficiently instructed in the other parts of the Church Catechism, set forth for that purpose. IT But if they who bring the Infant to the Church, do make such uncertain Answers io the Minis- ter's Questions, as that it cannot appear that the Child was baptized with Water in the Name of the Father, and of the Son, and of the Holy Ghost, (which are essential parts of Baptism,) then let the Minister baptize it in the Form before appointed for Public Baptism of In- fants ; saving, that, at the dipping of the Child in the Font, he shall use this form of Words : IF thou art not already baptized, N. I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen. IT If Infant Baptism, and the receiving of In- fants baptized in private, are to be at the same time, the Minister may make the Questions to the Sponsors, and the succeeding Prayers serve for both. And again, after the immer- sion, or the pouring of water, and the receiving into the Church, the Minister may use the re- mainder of the Service for both. ( 429 ) THE MINISTRATION OF BAPTISM, TO SUCH AS ARE OF RIPER YEARS, (i ) AND ABLE TO ANSWER FOR THEMSELVES. IT Whe?i any such Persons as are of riper Years are to he baptized^ timely notice shall be given to the Minister; that so due care tnay he taken for their examination^ whether they he sufficiently instructed in the principles of the Christian Religion ; and that they may he exliortcd to prepare themselves, ivith prayers and fastings for the receiving of this Holy Sacrament. H And if they shall he found fit, (2.) then the Godfathers and Godmothers {tJie People being assemhled upon the Sunday, Holy Day, or Prayer Day appointed) shall he ready to present them at the Font, immediately after the Second Lesson, either at Morning or Evenhig Prayer, as the Minister, in his discretion, shall think fit. 1 And standing there, the Mi7iister shall ask, Whether any of the Persons here pre- sented he baptized or no l If they shall ansiver. No ; the7i shall the Minister say thus : (1.) We had no office ia our Liturgy for the baptism of persons of "riper years " till the last re- view. For though in the infancy of Christianity adult persons were generally the subjects of bap- tism ; yet after the several nations that have been converted vsrere become Christian, baptism was al- ways 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 ne- cessary. But by the growth of Anabaptism and Q,uakerism, 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 form. Wheatly. This office was thought to be composed by Dr. George Griffith, bishop of St. Asaph. Anthony Wood says, in the Athense Oxonienses, "In 1662, in a convocation of the clergy then held, he concur- red effectually, in drawing up the Act of Unifor- mity, and making certain alterations in the Com- mon Prayer then set out ; and it is thought the form of baptizing those of riper years was of his composing." Collis. (2.) In the baptism of persons who are of age and understanding, there is more required than in that of infants. For, they being capable to receive instruction, to declare their faith, and to exercise an actual repentance, our Church commands that they be first taught and catechized : which of old lasted all the forty days of Lent : and then that they be examined concerning their faith and repen- tancel- Luke iii. 8 — 11. Finally, the persons them- selves are advised according to the primitive disci- pline, to prepare themselves for this seal of remis- sion by fasting, and prayer, and a serious consider- ation of the covenant, into which they are about to enter. This difference between their duty and that of infants hath occasioned the compilingof a pecu- liar office. Dean Comber. This office is so seldom used, that, whenever it is, more than ordinary care is commonly taken about it. The persons are beforehand examined, whether they be sufficiently instructed in the prin- ciples of the Christian religion, and able to answer for themselves when they lake this great charge upon them. All sureties are equally obliged to be thus quali- fied, who take upon themselves the trust of answer- ing for others ; as these are required to be, when they come to answer for themselves. The Gospel is the discourse, which our Saviour had with Nicoderaus touching the necessity a baptism : and it is followed by an admirable exhor tation of the same nature, taken out of several parts of Scripture. It would be very useful for all persons to read this ministration carefully over, before they come to be confirmed. Collis. (3.) In this case the minister is to baptize them in the same manner and order as is appointed be- fore the baptism gf infants ; except that the Gos- pel is concerning our Saviour's discourse with Nicodemus touching the necessity of baptism, V 430 BAPTISM OF THOSE OF RIPER YEARS. DEARLY beloved, forasmuch as all men are conceived and born in sin, (and that which is born of the flesh is flesh,) and they who are in the flesh cannot please God, but live in sin, committing many actual trans- gressions ; and our Saviour Christ saith, None can enter into ihe kingdom of God, except he be regenerate and born anew of water and of the Holy Ghost ; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of his boun- teous goodness, he will grant to these Per- sons that which by nature the?/ cannot have ; thidthei/ may be baptized with water and the Holy Ghost, and received into Christ's holy Church, and be made liveli/ members of the same. T[ Then shall the Minister say, Let us pray. ALMIGHTY and everlasting God, who, of thy great mercy, didst save Noah and his family in the ark from perishing by water ; and also didst safely lead the children of Israel thy people through the Red Sea, figur- ing thereby thy holy Baptism ; and by the Baptismot thy well-beloved Son Jesus Christ in the river Jordan, didst sanctify the element of water to the mystical washing away of sin ; we beseech thee, for thine infinite mercies, that thou wilt mercifully look upon these thy Servants ; wash theTU, and sanctify thein, with the Holy Ghost ; that they^ being delivered from thy wrath, may be receiv- ed into the ark of Christ's Church ; and being steadfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally they may come to the land of everlasting life ; there to reign with thee, world without end, through Jesus Christ our Lord. Amen. H Or this. ALMIGHTY and immortal God, the aid of all who need, the helper of all who flee to thee for succour, the life of those who believe, and the resurrection of the dead ; which is followed by aa 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 Godfathers and Godmothers indeed appointed to be present, but they are only appointed as witnesses of the en- gagement, 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 we call upon thee for these Persons^ that they, coming to thy holy Baptism, may re- ceive remission of ^Aeir sins, by spiritual rege neration. Receive them, O Lord, as thou hast promised by thy well-beloved Son, saying, / Ask, and ye shall receive : seek, and ye shal' A find ; knock, and it shall be opened unto you : So give now unto us who ask ; let us who seek, find ; open the gate unto us who knock ; tiiat these Persons may enjoy the everlasting benediction of thy heavenly washing, and may come to the eternal king- dom which thou hast promised by Christ our Lord. Amen. IT Then the Minister shall say, Hear the words of the Gospel, written by St. John, in the third chapter, beginning at the first verse. THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews, The same came to Jesus by night, and said unto him. Rabbi, we know that thou art a teach- er come from God ; for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the king- dom of God. Nicodemus saith unto him, How can a man be born when he is old ? can he enter the second time into his mo- ther's womb, and be born 1 Jesus answer- ed. Verily, verily, I say unto thee. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh, is flesh ; and that which is born of the Spirit, is spirit. Marvel not that I said unto thee. Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof; but canst not tell whence it cometh, and whither it goeth : so is every one that is born of the Spirit. T[ After which he shall say this Exhortation fol- lowing : BELOVED, ye hear in this Gospel the word, &c., the chief part of their charge being de- livered at last by the persons that are baptized. "7 Wheatly. There seems to be no occasion for further com- ments on this office, since it differs so little from the office for the public baptism of infants. The second and third rubrics, at the close of the office, are not contained in the English Book, but were supplied by our American reviewers, as di- rections in cases that may frequently occur. T. c. B. BAPTISM OF THOSE OF RIPER YEARS. 431 express words of our Saviour Christ, that, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Whereby ye may perceive the great necessity of this Sacrament, where it may be had. Likewise, immediately before his ascension into heaven, (as we read in the last chapter of Saint Mark's gospel,) he gave command to his disciples, saying. Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved; but he that believeth not, sliall be damned : which also showeth unto us the great benefit we reap thereby. For which cause Saint Peter the apostle, when upon his first preach- ing of the gospel many were pricked at the heart, and said to him and the rest of the apostles. Men and brethren, what shall we do ? replied, and said unto them, Repent and be baptized every one of you, for the re- mission of sins, and ye shall receive the gift of the Holy Ghost : For the promise is to you and your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words ex- horted he them, saying. Save yourselves from this untoward generation. For, as the same apostle testifieth in another place, even Baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God.) by the resurrection of Jesus Christ. Doubt J I ye not therefore, but earnestly believe, that / /' he will favourably receive these present Persons, truly repenting, and coming unto him by faith ; that he will grant them re- mission of their sins, and bestow upon them the Holy Ghost ; that he will give them the blessing of eternal life, and make thein par- takers of his everlasting kingdom. Wherefore, we being thus persuaded of the good will of our heavenly Father toward these Persons, declared by his Son Jesus Christ, let us faithfully and devoutly give thanks to him, and say, ALMIGHTY and everlasting God, heav- enly Father, we give thee humble thanks, for that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee : Increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to these Persons, that they maybe born again, and be made heirs of everlasting salvation, through our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, now and for ever. Amen. IT Ttien the Minister shall speak to the Persona to be baptized on this wise : WELL-BELOVED, who are come hither desiring to receive holy Baptism, ye have heard how the Congregation hath pray- ed, that our Lord Jesus Christ would vouch- safe to receive you and bless you, to release you of your sins, to give you the kingdom of heaven, and everlasting life. Ye have heard also that our Lord Jesus Christ hath promised in his holy word, to grant all those things that we have prayed for ; which pro- mise he, for his part, will most surely keep and perform. Wherefore, after this promise made by Christ, ye must also faithfully, for your part, in the presence of these your wit- nesses, and this whole Congregation, pro- mise and answer to the following (Questions. IT The Minister shall then demand of the Per- sons to be baptized as follows ; the Questions being considered as addressed to them several- ly, and the answers to be made accordingly. Question. DOST thou renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the sinful desires of the flesh ; so that thou wilt not follow, nor be led by them 1 Ansioer. I renounce them all ; and, by God's help, will endeavour not to follow, nor be led by them. Question. Dost thou believe all the Ar- ticles of the Christian Faith, as contained in the Apostles' Creed ? Ansioer. I do. Question. Wilt thou be baptized in this Faith 1 Ansioer. That is my desire. Question. Wilt thou then obediently keep God's holy will and commandments, and walk in the same all the days of thy life? Answer. I will, by God's help. IT Then shall the Minister say, O MERCIFUL God, grant that the old Adam in these Persons may be so buried, that the new man may be raised up in him. Amen. Grant that all sinful affections may die in the7n, and that all things belonging to the Spirit may live and grow in them. Amen. Grant that they may have power and strength to have victory, and to triumph against the devil, the world, and the flesh. Am,en. Grant that they, being here dedicated to 432 BAPTISxAI OF THOSE OF RIPER YEARS. thee by our office and ministry, may also be endued with heavenly virtues, and everlast- ingly rewarded, through thy mercy, O bless- ed Lord God, who dost live and govern all things, world without end. Amen. ALMIGHTY, everliving God, whose most dearly beloved Son Jesus Christ, for the forgiveness of our sins, did shed out of his most precious side both water and blood ; and gave commandment to his dis- ciples, that they should go teach all nations, and baptize them in the name of the Father, and of.the Son, and of the Holy Ghost ; re- gard, we beseech thee, the supplications of thy congregation ; sanctify this water to the mystical was'ning away of sin ; and grant that these Persons now to be baptized therein, may receive the fulness of thy grace, and ever remain in the number of thy faithful children, through Jesus Christ our Lord. Amen. Tf Tlien shall the Minister take each Person to be baptized by the right hand; and placing him conveniently by the Font, according to his discretion, shall ask the Godfathers and God- mothers the name ; and then shall dip him in the water, or pour water upon him, saying, N. I baptize thee in the name of the Fa- ther, and of the Son, and of the Holy Ghost. Amen. T[ Then shall the Minister say, WE receive this Person into the Congre- gation of Christ's Flock, and do* sign him with the * Here the Minister sign of the Cross ; in ^^'^^^ ''^^^^ "- <^''o«« token that hereafter he T\ ^^'% ^'''^'''''* , ,, , , , , forehead. shall not be asnamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil ; and to con- tinue Christ's faithful soldier and servant unto his life's end. Amen. IT The same Rule, as to the Omission of the Cross, is to be observed here, as in the Baptism of Infants. H Then shall the Minister say, SEEING now, dearly beloved brethren, that these Persons are regenerate, and graft- ed into the body of Christ's Church ; let us give thanks unto Almighty God for these benefits, and with one accord make our prayers unto him, that they may lead the lest of their life according to this beginning. IT Then shall be said ike Lord^s Prayer, all kneeling. OUR Father, who art in heaven, Hallow- ed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And for- give us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; But deliver us from evil. Amen. WE yield thee humble thanks, O heaven- ly Father, that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee : Increase this knowledge, and con- firm this faith in us evermore. Give thy Holy Spirit to these Persons ; that being now born again, and made heii's of everlast- ing salvation, through our Lord Jesus Christ, thei/ may continue thy servants, and attain thy promises, through the same Lord Jesus Christ thy Son ; who liveth and reigneth with thee, in the unity of the same Holy Spirit, everlastingly. Amen. T[ Then, all standing up, the Minister shall use this Exhortation following; speaking to the Godfathers and Godmothers first. FORASMUCH as these Persons have promised, in your presence, to renounce the devil and all his works, to believe in God, and to serve him ; ye must remember that it is your part and duty to put them in mind, what a solemn vow, promise, and profession they have made before this Congregation, and especially before you their chosen wit- nesses. And ye are also to call upon them to use all diligence to be rightly instructed in God's holy word ; that so they may grow in grace, and in the knowledge of our Lord Jesus Christ; and live godly, righteously, and soberly, in this present world, IT And then, speaking to the baptized Persons, he shall proceed and say, AND as for you, who have now by bap- tism put on Christ, it is your part and duty also, being made the ddldren of God and of the light, by faith in Jesus Christ, to walk answerably to your Christian calling, and as becomeththe children of light; remembering always that Baptism representeth unto us our profession ; which is, to follow the example of our Saviour Christ, and to be made hke unto him ; that as he died, and rose again for us, so should we, who are bap- tized, die from sin, and r^se again unto right- eousness; continually mortifying all our evil and corrupt afiections, and daily pro- ceeding in all virtue and godliness of living. BAPTISM OF THOSE OF RIPER YEARS. 433 1" It is expedient that every Person thus baptized should be confirmed by the Bishop, so soon after his baptism as cotiveniently tnay be ; that so he may be admitted to the Holy Communion. T ^fhereas necessity m,ay require the baptizing of Adults in private houses, iti consid- eration of extreme sickness ; the same is hereby allowed in that case. And a con- venient number of Persons shall be assembled in the house where the iSacrametit is to be performed. And in the exhortation, Well-beloved, ^'c. instead of these words, come hither desirinor, shall be inserted this ivord, desirous. 1' If there be occasion for the Office of Infant BaptisTn and that of Adidts at the same titne, the Minister shall use the exhortation and one of the prayers next following in the Office for Adults ; only, in the exhortation and ptrayer, after the words, these Persons, and these thy Servants, adding, and these Infants. Then the Minister shall proceed to the questions to be dem^anded in the cases respectively. After the i'ntwersion,or the pouring of loater, the prayer shall be as in this service ; only, after the words, these Persons, shall he added, and these Infants. After which the remaining part of each service shall be iised ; first that for Adidts, and lastly that for Infants. ^ If any persons, not baptized in their infancy, shall be brought to be baptized before they come to years of discretion to answer for themselves, it may suffice to use the Office for Public Baptism of Infants ; or, in case of extreme danger, the Office for Private Baptism ; only changitig the word Infant, /or Child, or Person, as occasion req^iireth, 55 ( 434 ) A CATECHISM ;(») THAT IS TO SAY. AN INSTRUCTION, TO BE LEARNED BY EVERY PERSON BEFORE HE BE BROUGHT TO BE CONFIRMED (2.) BY THE BISHOP. Question. WHAT is your name ? (3.) Answer. N. or M. (1.) Since children in their baptism engage to " renounce the devil and all his works, to believe in God, and to 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 ap- pointed for baptism, follows "A Catechism, that is to say. An Instruction to be learned by every person, before he be brought to he con- firmed by the Bishop." JlTieatbj. Catechism is derived from a Greek term, and signifies instruction in the first rudiments of any art or science, communicated by asking questions, and hearing and correcting the answers. From the earliest ages of the Church the word has been employed by ecclesiastical writers in a more re- strained sense, to denote instruction in the princi- ples of Christian religion by means of questions and answers. Dean Comber, Shepherd. It is the peculiar glory of Christianity, to have extended religious instruction, of which but few partook at all before, and scarce any in purity, through all ranks and ages of men, and even wo- men. The first converts to it were immediately formed into regular societies and assemblies ; not only for the joint worship of God, but the further "edifying of the body of Christ," (Eph. iv. 12:) in which good work, some of course were stated teachers, or to use the apostle's own expression, " catechizers in the word ;" others, taught or cate- chizedt/ Gal. vi. 6. For catechizing signifies in Scripture, at large, instructing persons in any mat- ter, but especially in religion. And thus it is used, (Acts xviii. 25;) where we read, '• This man was instructed in the way of the Lord ;" and (Luke i. 4 ;) where again we read, " That thou mayest know the certainty of those things, wherein thou hast been instructed." The original word, in both places, is catechized. But as the different advances of persons in know- Question. Who s^ave you this name ? (4.) Answer. My Sponsors (5.) in Baptism ; ledge made different sorts of instructions requisite; so in the primitive Church, different sorts of teach- ers were appointed to dispense it. And they who taught so much only of the Christian doctrine, as might qualify the hearers for Christian commu- nion, had the name of catechists appropriated to them: whose teaching being usually, as was most convenient, in a great measure by way of question and answer; the name of Catechism hath now been long confined to such instruction, as is given in that form. But the method of employing a par- ticular set of men in that work only, is in most places laid as-ide. And I hope the people will not be losers, if they, Avho are appointed to the higher ministries of the Church, attend to it also. Abp. Secker. As to the contents of our Catechism, it is not a large system or body of divinity, to puzzle the heads of young beginners ; but only a short and full ex- plication of the baptismal vow. The primitive Catechisms indeed (that is, all that the catechu- mens were to learn by heart before their baptism and confirmation) consisted of no more than the repetition of the Baptismal Vow, the Creed, and the Lord's Prayer: and these together with the Ten Commandments, at the Reformation, were the whole of ours. But being afterwards thought defective as to the doctrine of the Sacraments, (which in the primitive times were more largely explained to baptized persons,) King James I. ap- pointed the bishops to add a short and plain expla- nation of them, which was done accordingly in that excellent form we see ; being penned by Bishop Overall, then Dean of St. Paul's, and allowed by the bishops. So that now (in the opinion of th§ best judges) it excels all Catechisms that ever were in the world ; being so short, that the young- est children may learn it by heart ; and yet so full, that it contains all things necessary to be known in order to salvation. A CATECHISM. 435 In this also its excellency is very discernible, namely, that as persons are baptized not into any particular Church, btt into the Catholic Church of Christ ; so here they are not taught the opinion of this or any 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 other- wise, 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 particu- lar Church ; but so as that all sorts of Christians, v/hen they have duly considered it, may subscribe to every thing that is here taught or delivered. Wheatly. (2.) At the time of confirmation, every one in the presence of God, and of the congregation, re- news with his own mouth and consent the pro- mises and vows made in his name when he was baptized : he ratifies and confirms the same in his own person, acknowledging himself" bound to be- lieve and to do all those things which at his bap- tism his Godfathers and Godmothers" undertook for him. In this open av/ful manner must every one, before he can be confirmed, take upon him- self the profession of the Christian religion. It is reasonable therefore, that he be well instructed in its principles, and understand aright the nature of those doctrines and duties, which he so solemnly declares himself to believe and engages to perform. Shepherd. There was some difierence between the persons, who were catechized in the primitive times, and those whom we instruct now. For there the catechu- mens were generally such as were come to years of discretion ; but, having been born of heathen parents, were not yet baptized. So that they cate- chized 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 parent , 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 necessity of doing it before, if so be we take care that due instruction be given them, so soon as they are capable of receiving 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," seems to in- timate that converts may first be entered into his Church by baptism, and afterwards instructed 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 after- wards, that he might instruct him in the things pertaining to eternal life. And a learned writer affirms, that all baptized persons in the primitive times (although they had been catechized before) were yet wont to stay several days after their bap- tism, to be more fully catechized in all things ne- cessary to salvation. And therefore there is much more reason for us to catechize children after baptism, who are naturally incapable of being instructed beforehand. Dedn Comber, Wheatly. (3.) The Catechism begins with a prudent con- descension and familiarity, by asking the introduc- tory questions, " What is your name," and " Who gave you this name :" which lead very naturally the person catechized to the mention of his bap- tism, at which time it was given him. Not that giving a name is any necessary part of baptism ; but might have been done either before or after- wards, though it hath always been done then, as indeed it was likely that the first public oppor- tunity would be taken for that purpose. But be- sides, it was no uncommon thing in ancient times, that, when a person entered mto the service of a new master, he had a new name bestowed on him. Whence perhaps the Jews might derive the prac- tice of naming the child, when it was circumcised ; it being then devoted to the service of God. The first Christians, in imitation of them, would of course do the same thing, for the same reason, when it was baptized : and no wonder, that we continue the practice. For it might be a very useful one, if persons would but remember, what it tends to remind them of, that they were dedicated to Christ, when their Christian name was given them ; and would make use of that circumstance frequently to recollect those promises, which were then solemnly made for them ; and which they have since confirmed, or are to confirm and make personally for themselves. Without performing these, we are Christians, not in deed, but in name only : and shall greatly dishonour that name, while we bear it and boast of it. Ahp. Seeker. (4.) Our baptismal name is given us, not by our parents, as we read in Scripture the name of Jew- ish children was ; but by our Godfathers and God- mothers. And this custom also may have a double advantage. It may admonish them, that, having conferred the title of Christians upon us, they are bound to endeavour that we may behave worthily of it. And it may admonish us, that, our name having been given us by persons who were our sure- ties, we are bound to make good their engagement. Abp. Seeker. (5.) Our Christian name is given by our God- fathers ; because, baptism being a new and spirit- ual ^irth, which has no relation to our natural parents, it is, not without prudence, ordained by our Church, that our name, which we receive then, should be given us by our Godfathers, who do, as it were, supply God's stead, and are his instruments 436 A CATECHISM. wherein 1 was made (6.) a member of Christ, (7.) the child of God. and an inheritor of the kingdom of heaven. Question. What did your Sponsors then for you? (8.) to nifike us partake of this new birth. The reason, why the Church requires Godfathers and Godmo- thers in baptism, is, partly to conform herself to tiie usage of God's Church, not only in the earliest ag-es of Christianity, but even among the Jews, who had their witnesses of the circumcision, (Is. viii. 2:) but chiefly to be sureties or vouchers for the children that are to be baptized ; to transact that momentous busiaess of entering into covenant with God in their names, which, by reason of their infancy, they cannot perform themselves ; and to promise for them, that, when they some to years of discretion, they shall be instructed in, and make profession of, that holy religion, into which through their engagement they are admitted. Dr. Nicholl^. (6.) The privileges, thus conditionally secured to us in baptism, we find in our Catechism very titly reduced to these three heads : that the person who receives it, is " therein made a member of Christ, a child of God, and an inheritor of the kingdom of heaven." Abp. Seeker. (7.) "A member of Christ." This is a meta- phor grounded on what we read in several places of Scripture ; but especially in the twelfth chapter of the first epistle to the Corinthians. The Church is there compared to a body, of which Christ is the head, and the professors of his name the re- spective members. To interpret this of a visible membership merely, would be contrary to the spirit of the passage referred to, which describes the members spoken of, as being " by one spirit all bap- tized into one body," and as being " all made to drink unto one spirit." In short, the expression goes fully to the sense of a state of acceptance with God : which will be confirmed by the other de- scriptive titles, in the same sentence. " A child of God." There is certainly a sense, in which God is the father of all men ; who are ac- cordingly all his children. But there is a peculiar sense in which we become so, by being brought within the Christian covenant; and by thus hav- ing benefits conferred on us, for which in nature, we have no claim. We are assured by the Scriptures, that all right to immortality — a right originally of grace, and having the pledge of the conditional promise of the Creator — was forfeited by the first transgression. It is by a new act of grace, that we are put to ano- ther probation, of which the requisition, to persons under the Christian dispensation, is obedience to the laws of Christ. In referenc.e to our natural, Answer. They did promise and vow three things (9.) in my name : First, that I should renounce (10.) the devil and all his works, (11.) the pomps and vanity of this wicked world, (12.) and the sinful lusts of thus contrasted with our Christian state, we are called in Scripture, " Aliens," '• Strangers," " For- eigners," and the like. In contrariety to this it is represented as a property of our Chrislian charac- ter, that wc are made " Children of God," " Sons of God." There being used other terms, expres- sive of the same idea. Now, whatever comes un- der the meaning of " Child of God," the Church contemplates as bestowed in baptism. " And an inheritor of the kingdom of heaven." It would seem, that the Church contemplated the benefit of baptism as so important, and was so desir- ous of conveying her sense of the nature of the in- stitution, that she designedly varied her phrases, in order that no room should be left to doubt of the Christian state of any person, duly entered by bap- tism into the visible profession of Christianity. We all know what is meant in the common affairs of life by the terms "heir" and "inheritance;" and there is perspicuity in those places of scripture, which speak of " heirs of God and joint heirs with Christ," of an "eternal inheritance ;" of " the in- heritance of the saints in light." The extent of the sense of these expressions is affirmed to belong to baptism. Bp. White. (8.) After the privileges, to which our baptism gives us a claim, our Catechism proceeds to set forth the duties, to which it binds us : those things, " which our Godfathers and Godmothers promised and vowed in our name." For, without the per- formance of these conditions, neither hath God engaged, nor is it consistent with the holiness of his nature and the honour of his government, to bestow such benefits upon us : nor indeed shall we be capable of receiving them. For a virtuous and religious temper and behaviour here is absolutely requisite, not only to entitle, but to qualify and prepare us for a virtuous and religious blessed- ness hereafter, such as that of heaven is. Abp. Seeker. (9.) These conditions, or obligations on our part, are three : that we renounce what God forbids ; that we believe what he teaches; and do what he commands ; or, in other words, repentance, faith, and obedience. These things are plainly neces- sary : and they are plainly all that is necessary ; for as, through the grace of God, we have them in our power ; so we have nothing more. And there- fore they have been constantly, and without any material variation, expressed in baptism from the earliest ages of the Church to the present. Abp. Seeker. A CATECHISM. 437 the flesh ; (13.) Secondly, that 1 should be- lieve all the Articles of the Christian Faith ; And thirdly, that I should keep God's holy (10.) The first thing is, that we renounce what God forbids, every sin of every kind. And tliis is put first, because it opens the way for the other two. V/hen once we come to have a due sense that we are sinners, as all men are, and perceive the basene'ss, the guilt, the mischief of sin, we shall fly from it, with sincere penitence, to the re- medy of faith which. God hath appointed. And when we in earnest resolve to forsake whatever is wrons, we shall gladly embrace all such truths as will direct us right, and do what they require. But whilst we retain a love to any wickedness, it will make us, with respect to the doctrines of religion, backward to receive them, or unwilling to think of them, or desirous to interpret them unfairly : and with respect to the duties of religion, it will make our conduct unequal and inconsistent; perplexing us with silly attempts to reconcile vice and virtue, and to atone perhaps by zeal in little duties for indulgence of great faults ; tili at last we shall either fall into an open course of transgression, or, which is equally fatal, contrive to make ourselves easy in a secret one. The only effectual method therefore is to form a general resolution at once, though we shall exe- cute it but imperfectly and by degrees, of following in every thing the Scripture rulej " cease to do evil, learn to do well|?' Is. i. 16, 17. Now the evil, from which we are required to cease, is also ranged in our Catechism under three heads. For whatever we do amiss, proceeds either from the secret suggestions of an invisible enemy, from the temptations thrown in our way by the visible objects around us, or from the bad dispo- sitions of our own nature: that is, from the devil, the world, or the flesh. And though every one of thes^, in their turns, may incline us to every kind of sin ; and it is not always either easy or material to know, from which the inclination proceeded originally : yet some sins may more usually flow from one source, and some from another. Abp. Seeker. (11.) This, in the primitive ages, was the only renunciation made : the works of the devil being understood to signify, as they do in Scripture, every sort of wickedness : which being often sug- gested by him, always acceptable to him, and an imitation of him, was justly considered as so much service done him, and obedience paid him. But the method now taken, of renouncing the devil, the world, and the flesh separately, is more conveni- ent, as it gives us a more particular account of our several enemies. Abp. Seeker. The devil is the common name given in Scrip- ture to those wicked spirits j who, having rebelled will and commandments, and walk in the same all the days of ray life. Question. Dost thou not think that thou against God, and being thereupon justly cast off from that glorious state in which they were created by him, do make it their constant business and endeavour, to draw as many off as they can into the same rebellion, and thereby into the same state of misery with themselveg^ Matt. xiii. 39 ; Luke viii. 12 ; John viii. 44 ; Eph. iv. 27 ; vi. 11 ; 1 Tim. iii. 6, 7 ; Heb. ii. 14 ; Jam. iv. 7 ; 1 John iii. 8, 9, 10 ; 1 Pet. V. 8. Abp. Wake. By renouncing the devil is meant, declaring a defiance to, and utterly forsaking the cause and empire of that wicked spirit, the prince of the fallen angels, (Matt. ix. 34;) and tiie declared enemy of God, and all good men, (Job i. G ; 2 Cor. ii. 11; Eph. vi. 11 ; 1 Pet. v. 8 ;) who has set up a king- dom of Avicked men and unbelievers, (Matt. xii. 25; Eph. ii. 2 ;) which it is the design of the re- ligion of Jesus Christ to overthrow^ 1 John iii. 8. By the works of the devil are to be understood, first, all those horrible sins, to Avhich the devil makes those poor unbelievers, who are under his vassalage, slaves: such as idolatry, (Rom. i. 25;) witchcraft, and abominable superstitions./ Deui, xviii. 10. Secondly, Those sins of a spiritual na- ture, Avhich are ascribed more immediately to the influence of the devil; such as falsehood, pride, envy, malice, murder, &c.,John viii. 44 ; Acts xiii. 9, 10; 1 Tim. iii. 6; Jam. iii. 14, 15; 1 John v. 19. 21. Thirdly, all other wicked practices, which all men commit through the instigation of the devili 1 John iii. 8; Luke viii. 12; 1 Tim. iii. 7; Eph. vi. 11. , Dr. Nieholls. (12.) By "renouncing the pomps and vanity of the world " is meant, not to set our hearts on any of the fine things which this world affords, (Col. iii. 2 ; 1 John ii. 15 ;) such as riches, honours, and pleasures, (1 Cor. vii. 31; 1 Tim. vi. 17:) not to be eager in the pursuit of them ; but, if it shali please God to give us a greater share of them, to use them sparingly and with humility : and, when it shall please God to take them from us, to bear the loss with patience, and with a modest resignation to his divine will and pleasurei Phil. iv. 6 ; Luke xxi. 19 ; 1 Thess. iv. 13. It is called " this wicked world," because the generality of the word zre wicked, (1 John v. 19.) and Christians are elected out of the world, to be a chosen generation, and a peculiar people. Eph. iv. 1; 1 Pet. ii. 9. Dr. Nieholls. The world is called a wicked world, to shew how far, and in what respect, we are to renounce it : namely, in all such cases, in which it would draw us into any wickedness, for the sake of any ihmg, which we desire or enjoy in it. Ahp. Wake. 438 A CATECfflSM. art bound (14.) to believe, and to do, as they have promised for thee ? Aiiswer. Yes, verily ; and by God's help (13.) " The sinful lusts of the flesh," Avhich we here " renounce," are all those sensual desires and inclinations, -whereby we are disposed to those sins, which are, in a peculiar manner, called in holy Scripture "the works of the flesh:" such as uncieanness, drunkenness, &c. See Gal. v. 19; Rom. viii. 13 ; Col. iii. 5 ; 1 John ii. 16. Abp. Wake. It should be observed, concerning each of the things, Avhich we renounce in baptism, that we do not undertake what is beyond our powei : that the temptations of the de\'il shall never beset and molest us ; that the vain shew of the world shall never appear inviting to us ; that our own corrupt nature shall never prompt or incline us to evil: but we undertake, what, through the grace of God, though not without it, is in our power; that we will not. either designedly or carelessly, give these our spiritual enemies needless advantage against us ; and that, with whatever advantage they may at any time attack us, we will never yield to them, but always resist them with our utmost prudence and strength. This is the renunciation here meant : and the office of baptism expresseth it more fully ; where we engage " so to renounce the devil, the world, and the flesh, that we will not follow nor be led by them." Abp. Seeker. (14.) Before the Catechism proceeds to the se- cond and third things, promised in our name when we are baptized, it puts a fourth question, and a very natural one, considering that children do not, as they cannot, promise these things for themselves, but their Godfathers and Godmothers in their names. It asks them therefore, " whether they think they are bound to believe and to do, as they have promised for them." And to this the person instructed answers, "Yes, verily." Abp. Seeker. We are bound by our sureties' promise, because they were our proxies, or agents who acted in our stead ; so that what they did on our behalf we are obliged to stand to, especially when the promise is in itself so reasonable, and so highly beneficial to us. D7\ Nieholls. Certainly we are not bound to do, whatever any other person shall take upon him to promise in our name. But if the thing promised be part of an agreement advantageous to us, we are plainly bound in point of interest ; and indeed of conscience too : for we ought to consult our own happiness. Even by the laws of men, persons, unable to ex- press their consent, are yet presumed to consent to what is for their own good : and obligations are understood to lie upon them from such presumed so I will : (15.) And I heartily thank our heavenly Father, that he hath called me to this state of salvation, (16.) through Jesus consent ever after : especially if there be a repre- sentative acting for them, who is empowered so to do. And parents are empowered by nature to act for their children ; and by Scripture to do it in this very case : and therefore may employ others to do it under them. But further still: the things pro- mised in baptism Avould have been absolutely in- cumbent on us, whether they had been promised or not. It is incumbent on all persons to believe and do what God commands. Only the tie is made stronger by the care then taken, that we shall be taught our duty. And Avhen we have acknowledged ourselves to have learned it, and have solemnly engaged ourselves to perform it, as we do when we are confirmed, the obligation is complete, Abp. Seeker. (15.) As our acting according to the engagement made for us depends on two things; our own re- solution, and assistance from above : so both are ex- pressed in the following words of the answer, " and, by God's help, so I will." Further : because our own resolution is best supported by our sense of the advantage of keeping it; therefore the person instructed goes on, in the same answer, to acknow- ledged that the state, in which he is placed by baptism, is a " state of salvation ;" and because as- sistance from above is best obtained by thankful- ness for God's mercy hitherto, and prayer for it hereafter, he concludes, by " thanking our heaven- ly Father, for calling him to this state ; and pray- ing for his grace, that he may continue in it to his life's end." Abp. Seeker.. (16.) By calling us into a state of salvation is meant, God's admitting us at our baptism into that holy religion, which we profess, and by which we enjoy all the necessary means of salvation. Rom. i, 16 ; 2 Tim. iii. 15. Dr. Nieholls. The state to which God hath called us, is a "state of salvation ;" a state of deliverance from the present slavery of sin, and the future punish- ment of it ; a state of the truest happiness, that this life can afford, introducing us to perfect and ever- lasting happiness in the next. Such is the condi- tion, in which, through the mercy of God, we Christians are placed ; and in which by a Chris- tian behaviour, we may secure ourselves ; and not only preserve, but continually enlarge, our share of itsblessings. But if we now neglect to do for our- selves what we ought ; all, that hath been done for us by others, will be of no avail. Neither our bap- tism, nor our instruction ; nor our learning ever so exactly, or understanding ever so distinctly, or re- membering ever so particularly, what we were in- structed in. can possibly have any efifect, but to in- A CATECHISM. 439 Christ our Saviour : (17.) And I pray unto God to give me his grace, (18.) that I may ,-, continue in the same unto my life's end. Ca^ec/ii^^. Rehearse the Articles of thy _.. ' BeUef.* Atisicer. I BELIEVE in God, the Father Almigh- ty. Maker of heaven and earth : And in Jesus Christ, his only Son, our Lord : Who was conceived by the Holy Ghost, Born of the Virsfin Mary, Suffered under Pontius Pilate, Was crucified, dead, and buried; He descended into hell; The third day he rose from the dead ; He ascend- ed into heaven, And sitteth on the right hand of God the Father Almighty; From thence he shall come to judge the quick and the dead. crease our condemnation, unless we faithfully " continue in" the practice of every part of it "to our life's end." This therefore let us all determine to make our constant and most earnest care, with humble gratitude to God, " our heavenly Father," for his undeserved mercy to us; and with sure confidence, that if we be not wanting to ourselves, " he that hath begun a good work in us, will per- form it, until the day of Jesus Christ/' Phil, i, 6. Abp. Seeker. (17.) We are said to be " called to a state of sal- vation through Jesus Christ," because, unless it were for the merits and intercessions of Jesus Christ, we could not be saved : for it is his blood alone, (Acts xx. 28; 1 Pet. i. 18, 19;) which has made an infinite satisfaction for the sins of the whole world, (Rom. v. 10 ; 1 John ii. 2 ;) so that we are redeemed from everlasting punishment : and it is by his pleading with the Father his merits in our behalf, (Heb. ix. 24 ; vii. 25 ; xii. 24,) that we are capable of being made partakers of eternal hap- piness. Dr. Nicholls. (18.) By "the grace of God," which we here pray for, is meant that influence and assistance of God's holy Spirit, which he has promised to give us, upon our devout prayer to him for it : which £race concurringwith our own diligent endeavours, doth render the conditions of the Gospel, not only possible, but in some measure easy to be perform- ed We pray for God's grace to " continue us in the state of salvation ;" because, unless God's grace doti remain with us, we may fall into a total apos- tacy and unbelief of our Saviour; and so be de- barr^id even of the means of salvation : or, if he doth not afford us grace to perform the conditions required by the Gospel, we can have no pretence to " the promises of it. Dr. Nicholls. «■ • ♦ For a full Commentary on the Apostles' Creed, see in the Morning Service. t. c. b. I believe in the Holy Ghost ; The holy Catholic Church; The Communionof Saints; The forgiveness of sins ; The resurrection of the body. And the life everlasting. Amen. Question. What dost thou chiefly learn in these Articles of thy Belief? Answer. First. 1 learn to believe in God the Father, who hath made me, and all the world. Secondly, in God the Son, who hath re- deemed Mie, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the people of God. Qncstion. You said that your Sponsors did promise for you, that you should keep God's commandments. (19.) Tell me how many there are ? Anstoer. Ten. (19.) The whole duty of man consists in three points : renouncing what God hath forbidden, be- lieving what he hath taught us, and doing what he hath required of us : which accordingly are the things promised in our name at our baptism. The two former having been noticed, we here proceed to the third. Now the things, which God requires to be done are of two sorts : either such, as have been always the duty of all men : or such, as are peculiarly the duty of Christians. And our Catechism very prop- erly treats of the former sort first, comprehending them under those Ten Commandments, which were delivered by the Creator of the world, on mount Sinai, in a most awful manner, as we read in the nineteenth and twentieth chapters of Exodus. For though indeed they were then given to the Jews particularly, yet the things contained in them are such, as all mankind from the beginning were bound to observe. And therefore, even under the Mosaic dispensation, they and the tables on which they were engraven, and the ark in which they were put, were distinguished from the rest of God's or- dinances by a peculiar regard, as containing the covenant of the LordJ Exod. xxxiv. 28 ; Deut. iv. 13; ix. 9. 11. 15; Josh. iii. 11; 1 Kings viii. 9. ■~^' 21 ; 2 Chron. v. 10 ; vi. 11. And though the Mo- saic dispensation be now at an end, yet concerning these moral precepts of it our Saviour declares, that " one jot or one tittle shall in no wise pass from the Law, till all be fuldlled." Matt. v. 18. Ac- cordingly we find both him, and his apostles, quoting these Ten Commandments, as matter of perpetual obligation to Christians : who are now, as the Jews were formerly, "the Israel of Godi" / • j Gal. vi. 16. ''^ Indeed the whole New Testament, and especial- ly the sermon of our blessed Lord on the mount, instructs us to carry their obligation farther, that is, I a 440 A CATECHISM. Question. "Which are they ? Answer. THE same which God spake in the twentieth cliapter of Exodns, saying, I am the Lord thy God, (20.) who brought thee out of the land of Egypt, out of the house of bondage. I. Thou shalt have none other gods but me. n. Thou shalt not make to thyself any graven image, nor the likeness of any thing: that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor wor- ship them : For I the Lord thy God am a jealous God, and visit the sins of the fathers upon tile children, unto the third and fourth generation of them that hate me ; and show- mercy unto thousands in them that love me and keep my commandments. HI. Thou shalt not take the name of the Lord thy God in vain : For the Lord will not hold him guiltless that taketh his name in vain. IV. Remember that thou keep holy the Sabbath-day. Six days shalt thou labour, 10 more points, than either the Jews, a people of gross understanding and carnal dispositions, com- monly took into consideration; or their prophets were commissioned distinctly to represent to them ; the wisdom of God foreseeing, that it would only increase their guilt: and farther indeed, than the words of the Commandments, if taken strictly, ex- press. But the reason is, that being visibly intend- ed for a summary of human duty, they both may, and must, be understood, by those who are capa- ble of penetrating into the depth of their meaning, to imply more than they express. And therefore, to comprehend their full extent, it will be requisite tc observe the following rules. Where any sin is forbidden in them, the opposite duty is implicitly enjoined: and where any duty is enjoined, the op- posite sin is implicitly forbidden. Where the high- est degree of any thing evil is prohibited ; what- ever is faulty in the same kind, though in a lower degree, is by consequence prohibited. And where one instance of virtuous behaviour is commanded, every other, that hath the same nature, and same reason for it, is understood to be commanded too. What we are expected to abstain from, we are ex- pected to avoid, as far as we can, all temptations to it, and occasions of it : and what we are expected to practise, we are expected to use all fit means, tiiat may better enable us to practise it. All, that we are bound to do ourselves, we are bound on fitting occasions, to exhort and assist others to do, when it belonga to them : and ail, that we are and do all that thou hast to do ; but the seventh day is the Sabbath of the Lord thy God : In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : where- fore the Lord blessed the seventh day, and hallowed it. V. Honour thy father and thy mother ; that thy days may be long in the land which the Lord thy God giveth thee. YI. Thou shalt do no murder. VII. Thou shalt not commit adultery. Vni. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. 'X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. Question. What dost thou chiefly learn by these commandments ? Ansioer. I learn two things ; (21.) my bound not to do, we are to tempt nobody else to do, but keep them back from it, as much as we have opportunity. The Ten Commandments, except- ing two that required enlargement, are delivered in few words: which brief manner of speaking hath great majesty in it. But explaining them accord- ing to these rules ; which are natural and rational in themselves, favoured by ancient Jewish writers, authorized by our blessed Saviour, and certainly designed by the makers of the Catechism to be used in expounding it, we shall find, that there is no part of the moral law, but may be fitly ranked under them. Abp. Seeker. (20.) Before all these Ten Commanements is placed a general preface, expressing, first, the au- thority of him who gave them, " I am the Lord thy God :" secondly, his goodness to those whom he enjoined to observe them ; "who brought thee ou; of the land of Egypt, out of the house of bondage.' Now the authority of God over us Christians is as great, as it could be over the Jews. And his good- ness is much greater, in freeing us from the bon- dage of sin, and opening to us the heavenly land of promise, than it was in leading them, from Egyp- tian slavery, to the earthly Canaan ; though indeed this deliverance, having made so fresh and so strong an impression on them, was the fittest to be mentioned at that time. Abp. Seder. (21.) The Ten Commandments, being original- ly written, by the finger of God himself, on two tables of stone ; and consisting of two parts, our A CATECHISM. 441 duty towards God, and my duty towards my neio:hbour. Quest ion. What is thy duty towards God? (22.) Ansioer. My duty towards God is, to be- Ueve in him ; to fear him; and to love him with all my heart, with all my mind, with all my soul, and with all my strength ; to dutv to our Maker, and to our fellow-creatures.; which .we can never perform as we ought, if we neglect that we owe to ourselves ; the four first are usually called duties of the first table : the six last, of the second. And our Saviour, in efTcct, divides them accordingly, when he reduces them to these: " Thou shalt love the Lord thy God, with all thy heart ; and thy neighbour as thyselE^' Matt. xxii. 37. 39. Abp. Seeker. (22.) Our duty towards God is, to think so of him, and to behave so to him, as his infinite per- fection, and our absolute dependence on him, re- quire : wJiich general duty our Catechism very justly branches out into the following particulars. First, that we "believe in him." " For he tbat cometh to God must believe that he is|" Heb. xi. 6. The great thing in v/hich this belief consists, is, that we fix firmly in our minds, recall frequently to our memories, and imprint deeply upon our hearts, an awful persuasion of the being and pres- ence, the power and justice, the holiness and truth, of this great Lord of all. The consequence of this will be. Secondly, that we " fear him." For such attri- butes as these, duly considered, must fill the most innocent creatures with reverence and self-abase- ment. But sinful and guilty ones, as we know ourselves to have been, have cause to feel yet stronger emotions in their souls from such a medi- tation : apprehensions of his displeasure, and soli- citude for his pardon; leading us naturally to that penitent care of our hearts, and lives, on which he hath graciously assured us, that, through faith in Christ Jesus, we shall be forgiven. An^ then, gratitude for his mercy will prompt us to the Third duty towards him, which our Catechism specifies, that we " love him : the fear of the Lord" being, as the Son of Sirach declares, " the begin- ning of his love," Eccles. xxv. 12. For whenever we come to reflect seriously on that goodness, which hath given us all the comforts that we en- joy ; that pity which offers pardon, on most equita- ble terms, for all the faults that we have commit- ted ; that grace which enables us to perform every duty acceptably ; and that infinite bounty, which rewards our imperfect performances with eternal happiness : we cannot but feel ourselves bound to love such a benefactor, " with all our heart, and with all our mind, with all our soul, and all our 56 worship him ; to give him thanks ; to put my whole trust iii him; to call upon him; to honour his holy natne and his word ; and to serve him truly all the days of my life. Question. What is thy duty towards thy neighbour? (23.) Answer. My duty towards my neighbour is. to love him as myself, and to do to all strength;" to rejoice in being under his govern- ment; " make our boast of him all the day long;" (Psal. xliv. 8 ;) and choose him for "our portion for ever*' Psal. Ixxiii. 25, 26. A mind, thus affect- ed, would be uneasy, without paying the regard set down in the Fourth place, which is, " to Avorship him :" to acknowledge our dependence, and pay our homage to him; both in private, to preserve and improve a sense of religion in ourselves ; and in public, to support and spread it in the world. The first part of worship, mentioned in the Catechism, and ihe first in a natural order of things, is "giving him thanks." God originally made and fitted all his creatures for happiness: if any of them have made themselves miserable, this doth not lessen their obligation of thankfulness to him : but his continu- ing still good, and abounding in forgiveness and liberality, increases that obligation unspeakably. With a grateful sense of his past favours is closely connected, "putting our trust in him" for the time to come. And justly doth the Catechism require it to be our " whole trust." For his power and goodness are infinite : those of every creature may fail us ; and all. that they can possibly do for us, proceeds ultimately from him. Now a principal expression of reliance on God is, petitioning for his help. For if we "pray in faith," (James i. 6 ; v. 15,) we shall live so too. And therefore trusting in him, which might have been made a separate head, is included in this of worship; and put be- tween the first part of it, " giving thanks to him:" and the second, " calling upon him :" according to that of the Psalmist; "O Lord, in thee have I trusted : let me never be confounded;" Psal. xxxi. 1. To call upon God, is to place ourselves in his presence ; and there to beg of him, for ourselves and each other, with unfeigned humility and sub- mission, such assistance in our duty, such provis- ion for our wants, and such defence against our enemies, of every kind, as infinite wisdom sees fit for us all. After this evident obligation, follows a Fifth not less so : "to honour his holy name and word :" not presuming even to speak of the great God in a negligent way ; but preserving, in every expression and action, that reverence to him, which is due : paying, not a superstitious, but a decent and respectful regard, to whatever bears any pecu- liar relation to him ; his day, his Chureh, his min- 442 A CATECHISM. men as I would they snould do unto me : To love, honour, and succour my father and mother : To honour and obey the civil authority : To submit myself to all my gov- ernors, teachers, spiritual pastors, and mas- ters : To order myself lowly and reverently to all my betters : 'I'o hurt nobody by word or deed : To be true and just in all my deal- ing's: To bear no mahce nor hatred in my heart : To keep my hands from pickino' and stealino-, and my tongue from evil speakino:, lyino-, and slanderini:: : To keep my body in temperance, soberness, and chastity : Not to covet nor desire other men's goods ; but to isters: but especially liouotjiring his holy word, the law of our lives and the foundation of our hopes, by a diligent study and firm belief of what it teaches ; and that uni\a>rsal obedience to what it commands, wiiich our Catechism reserves for the Sixth and last, as it is undoubtedly the greatest, thing : " to serve him truly all the days of our life." Obedience is the end of faith and fear; the proof of love ; the foundation of trust ; the ^necessary qualification, to make worship, and honour of every kind, acceptable. Tliis therefore must complete the whole, that we "walk in all the commandments iand ordinances of the Lord blameles^^' (Luke i. 63) not thinking any one so difficult, as to despair of it ; or so small, as to despise it ; and never be "weary in well-doing: for we shall reap in due season, if we faint not:" (Gal. vi. 9;) and "he" alone " shall be saved, that endureth to the end|" Matt. xxiv. 13. Abp. Seeker. (23.) The whole law, concerning our several ob- ligations one to another, "is briefly comprehend- ed," as St. Paul very justly observes "in this" one "saying, Thou shaltlove thy neighbour as thyself/ Rom. siii. 9. Our "neighbour" is every one, with whom we have at any time any concern, or on whose welfare our actions can have any influence. For whoever is thus within our reach, is in the most important sense near to us, however distant in other respects. To " love our neighbour," is to bear him good will; which of course will dispose us to think favourably of him, and behave properly to him. And to " love him as ourselves," is, to have, not only a real, but a strong and active good will towards him ; with a tenderness for his inter- ests, duly proportioned to that, which we naturally feel for our own. Such a temper would most pow- erfully restrain tis from every thing wrong, and prompt us to every thing right ; and therefore is " the fulfilling of the law," so far as it relates to our mutual behaviour. But because, on some occasions, we may either not see, or not confess we see, what is right, and what otherwise ; our Saviour hath put the same learn and labour truly to get mme own liv. ing, and to do my duty in that state of life unto which it shall please God to call me. Catechist. My good child, know this ; that thou art not able to do these things of thyself, nor to walk in the commandments of God, and to serve him, without his special grace, which thou must learn at all times to call for by diligent prayer. Let me hear, therefore, if thou canst say the Lord's Prayer. Answer. OUR Father (24.) who art in heaven, Hallowed be thy Name ; Thy kingdom duty in a light somewhat different, which gives the safest, and fullest, and -cleares: direction for prac- tice, that any one precept can give. "All things, whatsoever ye would that men should do unto you, even so do ve unto them." Behaving properly de- pends on judging truly ; and that, in cases of any doubt, depends on hearing with due attention both sides. To our own side we never fail attendmg. The rule therefore is, give the other side the same advantage, by supposing it your own ; and after considering carefully and fairly, what, if it were indeed your own, you should not only desire (for desires may be unreasonable) but think you had an equitable claim to, and well-grounded expecta- tion of, from the other party, that do in regard to him. Would we but honestly take this method, our mistakes would be so exceeding few, and slight, and innocent, that well might our blessed Lord add, " For this is the law and the prophets." Yet, after all, there might be difficulty sometimes, especial to some persons, in the a|iplication of a rule so very general. And therefore we have, in the Commandments, the reciprocal duties of man to man branched out into six particulars. Abp. Seeker. (24.) The prayer, which our blessed Saviour taught his disciples, doth not need to be explained, as being-, in itself, and originally, obscure. ■ For no words could be more intelligible to his apostles, than all those, which he hath used throughout it. And even to us now, there is nothing that deserves the name of difficult ; notwithstanding the distance of time, the change of circumstances, and the dif- ferent nature and turn of the Jewish tongue from our own. But still, in order to apprehend it suffi- ciently, there is requisite some knowledge of reli-" gion, and the language of religion. Besides, as we all learnt it when we were young, whilst we had but little understanding, and less attention ; it is not impossible, but some of us may have gone on re- peating it to an advanced age, without considering it near so carefully, as we ought. And this very thing, that the words are so familiar to us, may A CATECHISM. 443 come; Thy will be done on earth, as it is in heaven ; Give us this (Jay our daily bread ; And for2;ive lis our trespasses, as we forcrive those who trespass against us ; And lead us not into temptation ; But de- liver us from evil. Amen. Question. What desirest thou of God in this prayer ? Ansioer. I desire my Lord God, our heav- enly Father, who is the giver of all good- ness, to send his grace unto me, and to all people ; that we may worship him, serve him, and obey him. as we ought to He- do : And I pray unto God, that he will send us all things that are needful both for our souls and bodies ; and that he will be merciful unto us, and forgive us our sins ; and that have been the main occasion, that we have scarce ever thought of their import. Now we are sensi- ble, it would be a great unhappiness to have our de- votions, as the Church of Rome has the principal part of hers, in a language that we could not un- derstand. But surely it is as great a fault, if, where we may so easily understand them, we do not; or if, though we do understand them, when we think ot the matter, we think about it so little, that, as to all good purposes, it is much the same with praying in an unknown tongue. The Lord's Prayer, in it- self, is very clear, very expressive, very compre- hensive. But all this is nothing to us, if we say it without knowing, or without minding, what we say. For how excellent words soever we use ; if we add no meaning to them, this can be no praying. And therefore, to make it really beneficial to us, we must fix deeply in our thoughts what it was intend- ed by its Author to contain. Abp. Seeker. For remarks on the Lord's Prayer, see in the Morning Service. t. c. b. (25.) The far greater part of the duties, which we owe to God, flow, as it were, of themselves, from his nature and attributes, and the several relations to him, in which we stand, whether made known to us by reason or Scripture. Such are those, which have been hitherto explained : the Ten Commandments ; and prayer for the grace, which our fallen condition requires, in order to keep them. But there are still some other impor- tant precepts peculiar to Christianity, and deriving their whole obligation from our Saviour's institu- tion of them : concerning which it is highly requi- site that our Catechism should instruct us, before it concludes. And these are the two Sacraments. Abp. Seeker. (26.) It appears, that the two ordinances of "Baptism" and "the Supjier of the Lord" are properly sacraments, because the whole nature of a sacrament, as about to be described, does belong it will please him to save and defend us in all dangers both of soul and body ; and that he will keep us from all sin and wickedness, and from our spiritual enemy, and from ever- lasting death : And this I trust he will do of his mercy and goodness, through our Lord Jesus Christ ; and therefore I say, Amen : So be it. Questioti. HOW many Sacraments hath Christ or- dained (25.) in his Church? Ansioer. Two (26.) only, (27.) as gene- rally necessary to salvation ; that is to say, Baptism, and the Supper of the Lord. Q,ue.stion. What meanest thou by this word ^Sacrament ? (28.) Answer. I mean an outward and visible to them. For, first, there is in both these " an out- ward and visible sign ;" namely, water in Baptism ; bread and wine, in the Lord's Supper. Secondly, There is "an inward and spiritual grace," signified and conveyed by these signs. "The washing of regeneration," (Tit. iii. 5,) by the one ; the body and blood of Christ " by '.he olheij^ 1 Cor. x. 16. ^ Thirdly, There is for both a divine institution. For baptism, (Matt, xxviii. 19;) "Go ye, and teach all nations, baptizing them," &c. : for the Lord's Supper, (Luke xxii. 19, 20 ;) " This do in remembrance of me. See 1 Cor. xi. 24, 25. Fourthly, They v/cre both ordained as means, whereby to convey their several graces to us, and as a pledge to assure us of them. Baptism, to re- generate usi John. iii. 5 ; Tit. iii. 5. The Lord's Supper, to communicate to us the body and blood of Christ; 1 Cor. x. 16. For which reason, lastly, they are generally ne- cessary to salvation. All Christians have a right to them : nor may any, without hazard of missing of these graces, refuse to use them, who have the opportunity of being partakers of them,' See John iii. 5 ; Mark xvi. 16 ; 1 Cor. xi. 24. Ahp. Wake. (27.) There are two only, that are truly such : and these two are plainly sufficient : one, for our entrance into the Christian covenant; the other, during our whole continuance in it : " baptism, and the Supper of the Lord." The papists reckon no less than seven sacraments. And though this num- ber was not named for above 100 years after Christ, nor fixed by the authority of even their own Church till 200 years ago, that is, since the Reformation ; yet now they accurse us, for not agreeing Avith them in it, but acknowledging only two. The first of these five is confirmation. And if this be a sacrament, we administer it as well as they, indeed much more agreeably to the original practice ; and are therefore entitled, at least, to the 'J 444 A CATECHISM. same benefit from it. But though Christ did in- deed ''put his hands on children, and bless them," (Mark x. 16;) yet we do not read, that he appoint- ed this particular ceremony for a means of convey- ins srace. And though the apostles did use it af- ter him, as others had done before him ; yet there is no foundation to ascribe any separate efficacy to the laying on of hands, as distinct from the prayers tliat accompany it : or to look upon the whole of Confirmation as any thing else, than a solemn man- nerof persons taking upon themselves their baptism- al vow, followed by the solemn addresses of the bishop and congregation, that they may ever keep it: in which addresses, laying on of hands is used, partly as a mark of good-will to the person for whom the prayers are offered up ; and partly also as a sign, that the fatherly hand of God is over all Avho undertake to serve him : yet without any claim of conveying his grace particularly by it; but only with intention of praying for his grace along with it : which prayers however we have so just ground to hope he will hear, that they who neglect this ordinance, though not a sacrament, are greatly Avanting both to their interest and their duty. Another sacrament of the Church of Rome is penance: which they make to consist of particular confession to the priest of every deadly sin, parti- cular absolution from him, and such acts of devo- tion, mortification, or charity, as he shall think fit to enjoin. But no one part of this being required in Scripture, much less any outward sign of it ap- pointed, or any inward grace annexed to it ; there is nothing in the whole that hath any appearance of a sacrament ; but too much suspicion of a con- trivance to gain an undue influence and power. A third sacrament of theirs is extreme unction. But iheir plea for it is no more than this. St. James, at a time when miraculous gifts were com- mon, directed " the elders of the Church," who usually had those gifts, to " anoint the sick with oil," (Jam. V. 14, 15;) as we read the disciples did, whilst our Saviour was on earth, (Mark vi. 13 ;) in order to obtain by the " prayer of faith," (that " faith " which could " remove mountains," Matt, xvii. 20 ; xxi. 21 ; Mark xi. 23,) the recovery, if God saw fit, of their bodily health ; and the for- giveness of those sins for which their disease was inflicted, if they had committed any such. And upon this the Church of Rome, now all such mi- raculous gifts are ceased, continues notwithstand- ing to anoint the sick, for a quite different purpose : not at all for the recovery of their health ; for they do not use it till they think them very nearly, if not quite, past recovery ; nor indeed for the pardon of their sins ; for these, they say, are pardoned upon confession, which commonly is made before it : but chiefly, as themselves own, to procure com- posedness and courage in the hour of death : a pur- pose not only unmentioned by St. James, but m- consistent with the purpose of recovery, which he doth mention, and very often impossible to be attained. For they frequently anoint persons af- ter they are become entirely senseless. And yet, in spite of all these things, they will needs have this practice owned for a sacrament : which indeed is now, as they manage it, a mere piece of super- stition. Another thing, which they esteem a Christian sacrament, is matrimony : though it was ordained not by Christ, but long before his appearance on earth, in the time of man's innocency ; and hath no outward sign appointed in it, as a means and pledge of inward grace. But the whole matter is, that they have happened, most ridiculously to mis- take their own Latin translation of the New Tes-^ tament: where St. Paul, having compared the union between the first married pair, Adam and Eve, to that between Christ the second Adam, and his spouse the Church ; and having said that " this is a gieat mystery," (Eph. v. 32 ;) a figure, or comparison, not fully and commonly understood : the old interpreter, whose version they use, for '•mystery" hath put "sacrament:" which in his days signified any thing in religion that carried a hidden meaning : and they have understood him of what we now call a sacrament. Whereas if every thing, that once had that name in the larger sense of the word, were at present to have it in the stricter sense ; there would be a hundred sacra- ments, instead of the seven, which they pretend there are. The fifth and last thing, which they wrongly in- ^ sist on our honouring with this title, is, holy V orders. But as there are three orders in the | Church, bishops, priests, and deacons : here would i be three sacraments, if there were any : but indeed there is none. For the laying>on of hands in or- dination is neither appointed, nor used, to convey or signify any spiritual grace : but only to confer a right of executing such an office in the Church of -^ Christ. And though prayers, for God's grace and. -J blessingon the person ordained, are indeed very just-"-^ ly and usefully added ; and will certainly be heard, unless the person be unworthy : yet these prayers, on this occcasin, no more make what is done a sacrament, than any other prayers for God's grace, on any other occasion. However, as I have already said of confirmation, so I say now of orders and marriage, if they were sacraments, they would be as much so to us, as to the Romanists, whether we called them sacra- ments or not. And if we used the name ever so erroneously, indeed if we never used it at all; as the Scripture hath never used it : that could do us A CATECHISM. 445 si^n (29.) of an inward and spiritual grace, (30.) given unto us ; ordained by Christ himself; (31.) as a means whereby we re- ceive the same, (32.) and a pledge to assure us thereof. (33.) ^ Question. How many parts are there in a Sacrament? no harm ; provided, under any name, we believe but the tilings, which Christ hath taught; and do but the things, which he hath commanded : for on this, and this alone, depends our acceptance, and eternal salvation. Abp. Seeker. (2S.) The word "sacrament," by virtue of its original in the Latin tongue, signifies any sacred or holy thing or action : and among the heathens was particularly applied to denote, sometimes a pledge, deposited in a sacred place ; sometimes an oath, the most sacred of obligations; and especial- ly that oath of fidelity, which the soldiery took to their general. In Scripture it is not used at all. By the early writers of the Western Church it was used to express almost any thing relating to our holy religion ; at least any thing that was figura- tive, and signified somewhat further than at first sight appeared. But afterwards a more confined use of the word prevailed by degrees: and in that stricter sense, which hatli long been the common one, and which our Catechism follows, the nature of a sacrament comprehends the following parti- culars. Ahp. Seeker. (29.) 1. There must be "an outward and visible sign :" the solemn application of some bodily and sensible thing or action to a meaning and purpose, which in its own nature it hath not. In common life, we have many other signs to express our meanings, on occasions of great consequence, besides words. And no wonder then, if, in religion, we have some of the same kind. Abp. Seeker. C30.) 2. In a sacrament, the outward and visi- ble sign must denote "an inward and spiritual \J grace given unto us :" that is, some favour freely \ bestowed on us from heaven ; by which our in- ward and spiritual condition, the state of our souls, is made better. Most of the significative actions, that we use in religion, express only our duty to God. Thus kneeling in prayer is used to shew our reverence towards him to Avhom we pray. And signing a child with the cross, after it is bap- tized, declares our obligation not to be ashamed of the cross of Christ. But a sacrament besides expressing, on our part, duty to God, expresses, on his part, some grace or favour towards us. Abp. Seeker. (31.) 3. In order to entitle any thing to the name of Sacrament, a further requisite is, that it be " or- dained by Christ himself." We may indeed use, on the foot of human authority alone, actions, that Ansv)er. Two ; the outward visible sign, and the inward spiritual grace. Question. What is the outward visible sign or form in Baptism? (34.) Answer. Water; wherein the person is baptized, (35.) In the name of the Father^ and of the Son, and of the Holy Ghost. set forth either our sense of any duty, or our belief in God's grace. For it is ceriainly as lawful to ex- press a good meaning by any other proper sign as by words. But then, such marks as these, which we commonly call ceremonies, as they are taken up at pleasure, may be laid aside again at pleasure ; and ought to be laid aside, whenever they grow too numerous, or abuses are made of them, which cannot easily be reformed : and this hath frequent- ly been the case. But sacraments are of perpetual obligation; for they stand on the authority of Christ; who hath certainly appointed nothing to be for ever observed in his Church, but what he saw would be for ever useful. Abp. Seeker. (32.) Nor doth every appointment of Christ, though it be of perpetual obligation, deserve the name of a sacrament, but those, and no other, which are, 4. not only signs of grace, but "means" also, " whereby we receive the same." None but our blessed Lord could appoint such means : and which of his ordinances should be such, and which not, none but himself could determine. From his word therefore we are to learn it : and then, as we hope to attain the end, we must use the means. But when it is said, that the sacraments are means of grace ; we are not to understand, either that the performance of the mere outward action doth, by its own virtue, produce a spiritual effect in us; or that God hath annexed any such effect to that alone : but that he will accompany the action with his blessing, provided it be done as it ought; with those qualifications which he requires. And there- fore, unless we fulfil the condition, we must not expect the benefit. Further ; calling the sacraments, means of grace, doth not signify them to be means by which we merit grace : for nothing but the sufierings of our blessed Saviour can do that for ijs, by which what he hath merited is conveyed to us. Nor yet are they the only means of conveying grace: for reading, and hearing, and meditating upon the word of God, are part of the things which he hath appointed for this end : and prayer is ano- ther part, accompanied with an express promise, that, if we "ask, we shall receive." John xvi, 24. But these, not being such actions as figure out and represent the benefits which they derive to us, though they are means of grace, are not signs of it ; and therefore do not come under the notion of sacraments. Abp. Seeker. 446 A CATECHISM. Question. What is the inward and spiri- tual grace ? (33.) But, 5. A sacrament is not onlv a sign or representation of some heavenly favour, and a means Avhercby we receive it, but also "a pledge to assure us thereof." Not that any thing can give us a greater assurance, in point of reason, of any blessia'^ from God, than his bare promise can do : but tha t such observances, appointed in token ot his protaises, effect our imaginations with a stron- jfer sense of them ; and make a deeper and more lasting, and therefore more useful, impression on our minds. For this cause, in all nations of the world, representations by action have ever been used, as well as words, upon solemn occasions : especially upon entering into and renewing treaties and covenants with each other. And therefore, in condescension to a practice, which, being so uni- versal among men. appears to be founded in the nature of man ; Gof^ ^atli graciously added to his covenant also the suicmnity of certain outward in- structive performances : by which he declares to us, that as surely as our bodies are washed by water, and nourished by bread broken and wine poured forth and received ; so surely are our souls purified from sin by the baptism of repentance ; and strengthened in all goodness;, by partaking of that mercy, which the wounding of the body of Christ, and the shedding of his blood, hath ob- tained for us. And thus these religious actions, so far as they are performed by God's minister, in pursuance of his appointment, are an earnest or pledge on his part, which was one ancient signifi- cation of the word sacrament ; and so far as we join in them, they are an obligation, binding like an oath, on our part: which was the other primi- tive meaning of the word. Abp. Seeker. (34.) Baptism is the sacrament of our new and spiritual birth, (John iii. 4, 5 ;) the seal of our adop- tion, (Rom. iv. 11;) and the solemn means of our admission into the communion of the Christian Church/ Acts ii. 41. By the outward washing whereot, our inward washing from our sins by the blood and Spirit of Christ is both clearly exhibited, and certainly sealed to us.jf Acts ii. 38, 39; Tit. iii. 5. Compare Heb. ix. 13, 14. The necessary parts of this sacrament are water and the word : the one to represent our spiritual washing and cleansing by the blood of Christ ; the other to declare the faith, into which we are bap- tized, and by which we hope to be saved ; name- ly, of God "the Father, the Son, and the Holy Ghost." Abp. Wake. (35.) The element of water is a part of this sa- crament, of divine institution ; and was designed to signify our spiritual cleansing by Christ's blood : that, as our bodies are washed with, and cleansed Answer. A death unto sin, (36.) and a new birth unto righteousness : For being from their pollution by, water ; so are our souls pu- rified from sin by the blood of Christ. And for both these reasons it is a necessary and immutable part of this holy sacrament. Abp. Wake. The element of water was doubtless appointed, with the view of its being figurative of the inward cleansing, intended to be attached to the due ob- servance of the ordinance. The form of words recited in the answer, and grounded on our Lord's commission to his disciples in his last interview ^ with them as recorded in the concluding verses of • the Gospel of St. Matthew, are a strong confirma- tion of the divinity of the Son and of the Holy •/ Ghost. Accordingly some of those who reject / / these doctrines, avoid the use of the words in the administering of baptism, pronouncing it to be "in the name of the Lord Jesus," or .''in the name of Jesus Christ." Now although these phrases are found connected with baptism, the first of them in i the eighth chapter of Acts ; and the other in the second chapter of the same book ; yet in each of the places, the words were spoken, not in the way of the delivery of a form, but simply to express the idea, that the contemplated baptism was that attach- ed to an initiation into the Church of Christ ; being not John's, orany other person's baptism. The words found in St. Matthew, were delivered as a prescribed form : And their importance as such, is certainly much enhanced by the crisis of the delivery of them. Accordingly it may be well to notify, as to any who, from what are called Unitarian principles, profess to baptize without declaring it to be in the name of the Father, and of the Son, and of the Holy Ghost ; that such an act is not admitted to be baptism, by our Church ; because she dares not to dispense with a form, embodied with the com- mission to baptize. But if the act have been per- formed in that sacred name, and with the use of the element of water ; although by one not owned among us as a duly ordained minister ; our Church disapproves of the last mentioned circumstance, but does not require us to repeat the act ; or rather she discourages us from doiig so. Bp. White. /V (36.) By dying unto sin, which is the great benefit conferred by baptism, in Scripture language is understood, that baptism does free us from the guilt and punishment of sin, and confers good dis- positions and tendencies to live better for the future. Dr. IljjphoUs. The phrase refers to the old custom of " bap- tizing" by dipping: though the precise manner, in which water shall be applied in baptism, Scripture hath not determined. For the word, "baptize," means only to wash : wiiether that be done by plunging a thing under water, or pouring the water A CATECHISM. 447 '/ by nature born in sin, (37.) and the children of wrath, we are hereby made the children of f^race. upon jt. The former of these, burying, as it were, the person baptized, in the water, and raising him out of it again, without question was anciently the more usual method: on account of which, St. Paul speaks of baptism, as representing both the death, and burial, and resurrection of Christ, and what is grounded on them, our being "dead and buried to sin;" renouncing it, and being acquitted of it ; and our rising again, to " walk in newness of life," (Rom. vi. 4. 11; Col. ii. 12;) being both obliged and enabled to practise, for the future, every duty of piety and virtue. But still the other manner of washing, by the pouring or sprinkling of water, sufficiently expresses the same two thing;; our being by this ordinance purified from the guilt of sin, and bound and qualified to keep ourselves pure from the defilement of it. Besides, it very natural- ly represents that "sprinkling of the blood of Jesus Christ," (1 Pet. i. 2;) to which our salvation is owing. And the use of it seems not only to be foretold by the prophet Isaiah, speaking of our Sa- viour, " He shall sprinkle many nations," (Isaiah lii. 15;) that is, many shall receive his baptism; and by the prophet Ezekiel, " Then will I sprinkle clean water upon you, and ye shall be clean," (Ezek, xxxvi. 25:) but to be had in view also by the apostle, where he speaks of "having our hearts sprinkled from au evil conscience, and our bodies washed with pure wateri* Heb. x. 22. And though It was less frequently used in the first ages, it must almost of necessity have been sometimes used : for instance, when baptism was administered, as we read in the Acts it was, to several thousands at once, (Acts ii. 41;) when it was administered on a sudden in private houses, as we find it, in the same books, to the jailer and all his family, the very night in which they were converted, (Acts xvi. 33;) or when sick persons received it ; in which last case, the present method was always taken, because the other, of dipping them, might have been dangerous. And from the same apprehen- sion of danger in these colder countries, pouring the water is allowed, even when the person bap- tized is in health. And the particular manner be- ing left at liberty, that is now universally chosen, which is looked on as safer : because were there more to be said for the other, than there is ; God '"will.^ave mercy, and not sacrifice.*" Hos. vi. 6; Matt. ix. 13 ; xii. 7. Abp. Seeker. (37.) All men are by nature born in sin, ever smce that by the transgression of our first parents sm entered into the world, (Ps. Ii. 5; Rom. v. 12;) nor was ever any exempt from this unhappy state, but he only, who knew no sin, the Lord Question. What is required of persons to be baptized ? (38.) Ansioer. Repentance, wiiereby they for- Jesus Christ. And being, "born in sin," all men must of necessity be also "children of wrath," (Eph. ii. 3:) seeing all sin is both hateful to God and worthy of punishment. But those who are baptized are thereby made " children of grace," as by baptism they are taken into covenant with God ; are regenerated by the Holy Spirit; are sanctified and cleansed from their sins by the blood of Clirist ; are entitled to God's favour ; and made heirs of his heavenly kingdom: so that should they die, before they commit any actual sin, we are assured by God's word, that they shall certainly be saved. Mark xvi. 16; Acts ii. 38, 39; xxii. 16; Gal. iii. 27; Eph. ii. 4, 5 ; v. 26 ; Tit. iii. 5 ; 1 Pet. iii. 21. But, though all persons are by baptism put into a state of salvation, and become children of grace; those only continue in this state, and hold fast their right to those benefits, who take care to live accord- ing to the Gospel of Christ ; and to fulfiUhose pro- mises, which either themselves made, or which were by others made in their name, and on their behalf, at their baptism. Abp. Wake. By being " made children of grace " we understand that by baptism, as an initiatory rite, we enter into cove- nant with God ; are members of Christ's mystical body, the Church ; are partakers of all his gracious promises ; and also do thereby receive sufficient strength to enable us to perform the precepts of the Gospel, For, 1. this is the federal rite, by which we are initiated into the Christian body or society, (Rom, vi. 3; Matt, xxviii. 19;) and by which, from strangers and aliens to God, we become mem- bers of the family of Christ, (Eph. i. 22. 23 ; v. 23;) and enter into the communion of the saints. Heb. xii, 22, 23. Hereby we are freed from the empire of the devil and the society of wicked men : we are listed under Christ's banner, and are made denizens of his kingdom; are fellow subjects with all the great apostles and glorious martyrs in Christ's kingdom ; and have a title to all his glori- ous promises, (Mark xvi. 16,) if we square our lives according to his laws. Secondly, by baptism we have sufficient strength afforded us, to practise the rules of the Gospel, by the grace of God's Holy Spirit then conveyed unto us, working in us. This is clear from many passages of Scripture, such as John iii. 5; Tit. iii. 5; Rom. vi, 6, 7. By all which it is plain, that by baptism we do receive the advantage and assistance of God's Holy Spirit, to enable us to encounter all the wiles and malice of the devil, and the temptations of the world ; and have courage afforded us manfully to discharge our duty, whatever difficulties and dangeis beset us in the performance of it. Dr. Nicholls. t 448 A CATECHISM sake sin ; (39.) and Faith, whereby they steadfastly believe (40.) the promises of God made to tliem in that Sacrament. Qi/esiio7i. Why then are Infants baptiz- ed, (41.) wlien by reason of their tender age they cannot perform them I Ans^cer. Because they promise them both (3S.) The mere outward act of being baptized is, as St. Peter, in the words already mentioned, very truly expresses it, the mere " puttine: away of the filth of the flesl) ;" unless it be made effectual to save us, as he teaches in the same place it must by " the answer of a good conscience towards God," (1 Pet. iii. 21;) that is, by tlie sincere stipu- lation and cnijagement of "repentance, whereby we forsake sin ; and faith, whereby we believe the promises of God, made to us in that sacrament." For it is impossible that he should forgive us our past sins, unless we are sorry for, and resolved to quit them: and it is as impossible that we should quit them effectually, unless a firm persuasion of his helping and rewarding us excite and support our endeavours. These two things therefore we see our Catechism mentions as necessary, in an- swer to the question, " What is required of per- sons to be baptized ?" Abp. Seeker. (39.^ The first qualification for baptism is re- pentance. For every person, in order to be bap- tized, must engage to forsake every known sin, however near and dear to him, (Acts ii. 38. 41 ; James ii. 10 :) to suffer no vicious habit to remain within him, (Rom. vi. 6 :) or any thing else that is contrary to the commands of his blessed Lord, whose religion he doth then solemnly espouse, re- solving wholly to give himself up to his directions. Dr. Nicholls. (40.) The second qualification is faith : and that is to believe all that God has expressly revealed to us by his holy word,/ Acts viii. 37. And upon this account it is, that the Church has all along required of persons to be baptized, to give an assent to all the articles of the Christian faith, contained in the Creed, at the time of their baptism. Dr. AicJiolls. (41.) There is an objection against faith and re- pentance being qualifications for baptism ; for we allow children to be baptized, and yet it is very plain, that they neither believe nor repent. To this we answer, that the sureties of the children promise, that they shall discharge both these du- ties, when they come to a competent age. And this they are obliged to, though they do not actually consent to their sureties' promise ; which, as a beneficial act, binds them, as the acts of a guardian for the good of his ward bind such an orphan. And, by being brought into the Christian covenant by this stipulation of their sureties, they are as G :j \ by their sureties ; which promise, when they come to age, themselves ar6 bound to per- form. 1 Question. Why was the Sacrament of the Lord's Supper ordained ? (42.) Arisiccr. For the continual remembrance of the sacrifice (43.) of the death of Christ, umch obliged to the, perfownance of the articles of it, as the Jewish children, aa'Iio were admitted by circumcision into the Mosaical covenant at eight days old, (Deut. xix. 10, 11, 12; Gen. xvii. 12.) were tied up to perform the precepts of that law. Dr. Nicholls. We are not to consider what we think best, but what God has directed us to do. Now God ex- pressly ordered the children of the Jews to be ad- mitted into covenant v.'ith him at eight days old. Gen. xvii. 12, 13 ; Deut. xxix. 10, 11, 12. Into the place of circumcision baptism has succeeded, (Col. ii. 11, 12;) as the Gospel has into the place of the law. There is therefore the same reason, why our children should from the beginning be admitted into the Christian, as why the Jews' children should have been entered into the legal, covenant. God has made no exception in this particular : our infants are as capable of covenanting, as theirs were : and, if God thought fit to receive them into the legal covenant, and did not account the inca- pacity, which their age put them under, any bar to hinder them from circumcision ; neither ought we to think the same defect any sufficient obstacle, to keep our infants from being baptized, and admitted ^ " thereby into that of the Gospel. Abp. Wake. _Jri (42.) As by the sacrament of baptism we enter >* into the Christian covenant, so by that of the Lord's Supper we profess our thankful continuance in it : and therefore the first answer of our Cate- chism concerning this ordinance tells us, that it was appointed "for the continual remembrance of the sacrifice of the death of Christ, and of the bene- fits which we receive thereby." Abp. Seeker. It is called the Lord's Supper, because it was both instituted by our Lord at supper, and was de- signed to succeed into the place of the paschal sup- ^ per of the Jews. Matt. xvi. 26, &,c.; Mark xiv. .►/ 22 ; 1 Cor. xi. 23, 24, 25, «Sic. Abp. Wake. (43.) The design of our Saviour in this institu- tion was to leave to his Church a perpetual, solemn, and sacred memorial of his death for us ; that as often as we come to the Lord's table, and there join in the celebration of this holy sacrament, we might be moved by what is there done, at once both to call to our remembrance all the passages of his passion, to consider him as there set forth crucified before our eyes ; and to meditate upon the love of Christ thus dying for us, and upon the mighty benefits and advantages, which have accrued to us A CATECHISM. 449 ii^ (44.) and of tlie benefits which we receive thereby. Question. What is the outward part or sign of the Lord's Supper ? Answer. Bread and Wine, (45.) which the Lord hatli commanded to be received. thereby ; and to have our hearts affected after a suitable manner towards him. Abp. Wake. It is said to be '"for a continual remembrance," because it is a remembrance, which is not to de- termine after a certain time, as that of the paschal supper did ; but is to continue to be kept up by this holy sacrament, to the very end of the world; 1 Cor. xi. 26. Compare Acts i. 11; John xiv. 3. By this expression it is also intimated, that this sacrament ought not to be celebrated only once in the year, as the passover was ; but to be adminis- tered from time to time, so as to keep up a con- stant lively remembrance in our minds, of the sac- rifice of the death of Christ. Abp. Wake. (44.) T!ie death of Christ is called a " sacrifice," because Christ, by his dying, became an expiatory sacrifice for the sins of mankind ; (Heb. ix. 12. 24. 28; X. 10; 1 Pet. ii. 21, 24; iii. 18:) Christ hav- ing taken upon him our sins, and died for them ; that by his death we might be freed, both from the guilt, and punishment, of them^/ Rom. iv. 25 ; v. 20 ; viii. 32 ; 2 Cor. v. 21 ; Col*, i. 21, 22. Abp. Wake. (45.) Christ instituted this sacrament in both these: he first took bread, &c.; and then, after the same manner, he took the cup, &c. : see 1 Cor. xi. 23, 24, 25. And for what end he appointed these outward signs of this sacrament, the words of his institution plainly shew ; namely, that those, who celebrate this sacrament, might eat of the one, and drink of the other, at his table. So that it is ne- cessary, that every communicant should receive this sacrament in both kinds, because our Saviour has so appointed it. Thus he gave it to his disci- ples, and thus they received it at his handsi 1 Cor. xi. 27, 28, 29. And it is certain that the apos- tles gave the cup to the lay communicants in their Churches: or else St. Paul would never have ar- gued with the Corinthians against communicating with idolaters, as he does, (1 Cor. x. 15, &c.:) nor have spoken of this sacrament, as he does in the next chapter, (ver. 26, 27, 28. 39.) In every one of which he takes notice of their drinking of the sacramental cup, as well as of their eating of the sacramental bread. Abp. Wake. (46.7 That, which is given by the priest in this sacrament, is, as to its substance, bread and wine: as to its sacramental nature and signification, it is ihe figure or representation of Christ's body and blood, which was broken and shed for us. The very body and blood of Christ, as yet, it is not. 57 Question. What is the inward part or thinir signified? Ansioer. The Body and Blood (46.) of Christ, which are spiritually taken (47.) and received by the faithful in the Lord's Supper. -" But, being Avith faith and piety received by the communicant, it becomes to him, by the blessing of God and the grace of the Holy Spirit, the very body and blood of Christ; as it entitles him to a part in the sacrifice of his death, and to the benefits thereby procured to all his faithful and obedient ser- vants. Abp. Wake. (47.) These words are intended to shew, that J our Church as truly believes the strongest asser- tions of Scripture concerning this sacrament, as the Church of Rome doth; only takes more care to understand them in the right meaning : which is, that though, in one sense, all communicants equally partake of what Christ calls his body and blood, that is, the outward signs of them ; yet in a much more important sense, "the faithful" only, the pious and virtuous receiver, eats his flesh and drinks his blood ; shares in the life and strength derived to men from his incarnation and death ; and through faith in him, becomes, by a vital union, one with him ; " a member," as St. Paul expresses it, " of his flesh and of his bones," (Eph. v. 30 ;) certainly not in a literal sense, which yet the Romanists might as well assert, as that we eat his flesh in a literal sense ; but in a figurative and sjiiritual one. In appearance, the sacrament of Christ's death is given to all alike : but " verily and indeed," in its beneficial effects, to none besides the faithful. Even to the unworthy communicant he is present, as he is wherever we meet together in his name : but in a better and most gracious sense, to the wor- thy soul ; becoming, by the inward virtue of his Spirit, its food and sustenance. This real presence of Christ in the sacrament, his Church hath always believed. But the mon- strous notion of his bodily presence Avas started 700 years after his death : and arose chiefly from the indiscretion of preachers and writers of warm imaginations, who, instead of explaining judicious- ly the lofty figures of Scripture language, heighten- ed them, and went beyond them : till both it and they had their meaning mistaken most astonish- ingly. And when once an opinion had taken root, that seemed to exalt the holy sacrament so much, it easily grew and spread ; and the more for its won- derful absurdity, in those ignorant and superstitious ages : till at length, five hundred years ago, and twelve hundred years after our Saviour's birth, it was established for a Gospel-truth by the pretended authority of the Romish Church. And even this 1 had been tolerable in comparison, if they had not 450 A CATECHISM. Question. What are the benefits whereof we are part.ilcers thereby? A7iswe7\ Thestrfencrtheiiinofnnd refreshing of our souls (48 ) by the Body and Blood of Christ, as our bodies are by the bread and wine. QacsHoii. What is required of those who come to the Lord's Supper 1 (49.) added idoliUrous practice to erroneous belief: wor- sliippiii^, on their knees, a bit of bread for the Son of GoJ. Nor are tliey content to do this ihera- si'lve?, but with most unchristian cruelty, curse and murder those, who refuse it. It is true, we also kneel at the Sacrament as they do: but for a very different purpose: not to ac- knowledge '-any corporal presence of Christ's natu- ral flesh and blood ;" as our Church, to prevent all possibility of niisconstruction, expressly declares; addinir, that "lusbo^ly is in heaven, and not here:" Imt to worship him who is every where present, tiie invisible God. And this posture of kneeling wc by no means look upon, as in itself necessary : but as a very becotning appointment; and very fit to accompany the prayers and praises, which we offer up at tUe instant of receiving; and to express that inward spirit of piety and humility, on Avhich our partaking worthily of this ordinance, and re- ceiving benefit from it, depend. Abp. Seeker. (4S.) The receiving of this holy Sacrament strengthens our souls, as it adds a new confirma- tion to us, every time we receive it, of God's mercy towards us, through the sacrifice o{ Jesu's Christ ; and thereby fortifies and corroborates us, more and. more, both in the discharge of our duty; and in the resistance of all sucli temptations, as may be likely to draw, us away from it. Besides which, being thus secured of a part in Christ's sacrifice for us, we are thereby fortified against all doubts and fears of our salvaiion : are confirmeJ against the apprehension of any present dangers, or sufferings, for righteousness' sake, w^hicli we shall " reckon not worthy to be compared with the glory that shall be revealed in us :" and finally are strengthened against the fear of death itself, which we are hereby taught to look upon as a passage only to a most blessed and everlasting life. Abp. Wake. (49.) What qualifications and dispositions are required of them who come to the Lord's Supper, the Scripture hath not particularly expressed : for they are easily collected from the nature of this or- dinance. But our Catechism, in its fifth and last answer concerning it, hath reduced them very justly to three : repentance, faith, and charity. Abp. Seeker. Let us not leave the consideration of the ordi- nance of the Lord's Supper, without charging our consciences with the duty of an attendance oa it. Ansicer. To examine themselves, whe- ther they repent them truly of their former sins, steadfastly purposing to lead a new life ; have a lively faith in God's mercy, tlirough Christ, with a thankful remem- brance of his death ; and be in charity with all men. The time will not permit an entering into the pleas of neglect, of those who entertain no doubt of the. divine appointment of the ordinance. The most common plea is unfitness. If under this term be understood imperfection and weakness, it was for the remedy of these, that the institution was de- signed. But if there be meant the living in habit- ual and known sin ; it becomes the party to be aware, that if this be a disqualification for the com- munion of the faithful on earth, it must be so, for the society of just men made perfect in heaven. The alarmingtendency of the plea is the most of all conspicuous, when it is confined to the acknow- ledgement, that the party is in a state of wrath and enmity. Such an acknowledgement is olten made ; without its being perceived, that the dis- qualification effects not merely this duty in jjarti- cular, but that of prayer generallv. For we cannot put up the short prayer enjoined for daily use. without consent to the dependence of the forgive- ness of ourselves by the father of mercies, on the 1 like being extended by us to our fellow sinners. With some there is restraint from the Lord's Table, in a consideration which we cannot but re- spect, while we fault the omission which it occa- sions. I allude to persons, who neither doubt of their Christian .obligation?, nor are afraid or asham- ed to avow them before the world ; but who shrink back from the making of a profession, the sanctity of which they may not sustain in future life. Now these are eminently the persons, who will find the benefit of binding themselves by this tie, to the great captain of their salvation, for the obtaining of his crace to secure them against all sin : at the same time distinguishing betw^n what deserves the name, and what is in the bounds of Christian libertv. And it should further be considered by them that if they were to act consistently with their errone- ous principle; it would hinder from all attendance on the public worship of God, and even from all conversation advocating his perfections : because any thing of this sort operates rather to the' injury than to the increase of religion ; if, while we thus confess him with our lips, we should be fajj^ deny- ing him in our works. ^^ Many an ill informed conscience has revolted a what is said in the eleventh chapter of the first epistle to the Corinthians, " He that eateth and drinketh unworthily, eateth and drinketh damna- tion to himself." There are frequently misunder- A CATECHISM. 451 ^ The Minister of every Parish (50.) shall diligenthj, upon Sundays and Holy Days, or on some other conveiiient orxasions., openly in the Church, instruct or exa?7iine so many Children of his Parish, sent unto him, as he shall think convenietit, in some part of this Catechism. 1" And all Fathers, Blothcrs, Masters, and Mistresses (51.) shall cause their Childreii, Servants, and Apprentices, laho have not learned their Catechism, to come to the Church at the time appointed, aiid obediently to hear a7id to be ordered by the Minis- ter, until such time as they have learned all that is here appointed for them to learn. So soon as Children are come to a competent age, (52.) and can say the Creed, the Lord''s Prayer, and the Ten Coynmandtnents, and can answer to the other questions of this short Catechism, they shall be brought to the Bishop. And whensoever the Bishop shall give knowledge for Children to be brought unto him for their Confirmation, the Minister of every Parish (53.) shall either bring, or send in writing, with his hand subscribed thereunto, the Names of all such Persons with- in his Parish, as he shall think fit to be presented to the Bishop to be confirmed. IF 1 stood the two words as used in tins place, "un- worthily " and " damnation ;" which however may be made clear, by other expressions in the passage. The "eating and drinking imworthily ;" or in a manner unworthy of the occasion, was the eat- ing and drinking as at an ordinary meak And this is what is called " the not discerning of the Lord's body," that is the not noting of the differ- ence between the appointed sign of it and common food. It is the more surprising, that there should be so often mistaken the sense of the word "unworthi- ly," as it is utterly inconsistent with humility in the best of Christians, to suppose themselves wor- thy of the benefits assured to them in the Lord's Supper. But let the idea of worthiness be trans- ferred from the person, to the demeanofir during the celebration; and understood as expressing no more than its suitableness, to the occasion; and immediately a different sense is visible on the passage. That this is the true sense the connec- tion shows. The "damnation^' that is the condemnation or judgment spoken of, is the being subjected to cer- tain temporal punishijprent, by which God, in the infancy of liis ClTurch, vindicated the sanctitv of this sacred rite. For that reference is had not to judgment in another world, but to temporal pun- ishment in this, appears from what is said, "for this cause many are weak and sickly among you, and many sleep:" A"nd "we are chastened of the Lord that we should not be condemned with the world." In short, the precise fault of the Corin- thians i& avoided, by the merely recollecting with rever^J^p, that the bread and wine which are the objects of our senses, are representations of the body and blood of Christ, which were offered as a sacrifice for our sins. Doubtless in addition to recollections, the occasion should be an excitement of pious affections and holy resolution, But the obligation to this, is the result of the nature of the subject generally; and not of the particular handling of it, in the said passage to the Corin- thians. To bring the Avhole matter to a single point, we may fairly rest it on this ground. Has the ordinance in question been instituted by the divine author of our religion 1 If the question be answered in the negative, it bars all further inquiry. But if the af- firmative' be the correct decision — and I address myself to those who are convinced of this^lhere can be no state of mind which should exclude us from the celebration of it, except such as we ought to be afraid to live or to die in. Accordingly they to whom this applies, are thus particularly address- ed in one of the exhortations of our Church — " Wherefore do ye not repent and amend ?" As for those who are not conscious that they are liv- ing in any course of conduct, Avhich blasts their hopes of happiness hereafter ; they are now earnestly entreated to conform to this appointed profession of Christianity ; which, as was said in the begin- ning, must be imperfect at the best in any other form. Bp. White. (50.) The early Fathers insist much upon the importance and necessity of catechizing : and the extreme care that was taken in the primitive Church to instruct the catechumens in the princi- ples of Christianity is generally known. Its bene- ficial effects were as generally experienced. It was principally by catechizing that the religion of Jesus, as Hegesippus observes, was in a few years spread over the greater part of the known world : and, however individuals or societies may have dif- fered in other points, on the utilitv and necessity of catechizing all have agreed: both ancients and moderns ; Europeans, Asiatics, and Africans ; Greeks and Latins ; Papists and Protestants, Lu- therans and Calvinists ; Church of England men and dissenters. Luther, in the beginning of the Reformation, wrote two Catechisms. The duty, which he prescribed to others, he likewise perform- 452 A CATECHISM. ed himself ; and assures us, that eatechizingafforded him more delight than any other ministerial duty. The same care was taken by Calvin, and other eminent Reformers abroad. Nothing contributed more to the enlargement of the Protestant faith, than the diligent catechizing of the reformed di- vines. To the truth of this the Romanists them- selves bear witness. In their preface to the Cate- chism, set forth by order of the Council of Trent, they complain, that " The age is sadly sensible what mischief they (the Protestants) have done the Church (of Rome) not only by their tongues, but especially by those writings called Catechisms." The council was sensible that catechizing was the mo5t efficacious mode of preserving their religion, and therefore they composed the Roman Cate- chism, which they enjoined the Priests to teach to the people. Shepherd. (51.) The laws, which require parents, and mas- ters and mistresses of families, to send their chil- dren and servants to be instructed in the Cate- chism, mean evidently, unless they make some other more convenient provision, to answer the same end. Abp. Seeker. (52.) What is meant by " a competent age " in this rubric, or, as the title of the office expresses it, " years of discretion," the Church has no where defined. Our diocesans, I believe, generally re- commend, that none under full fourteen years of age at least be presented for confirmation. Some children arrive at years of discretion sooner than others. Much depends upon the capacity of the child, and more upon the mode of its education. The Church requires, that such, as are brought to be confirmed, be well instructed in the Catechism. At their baptism their sponsors promised for them, and they themselves are now called upon solemnly to engage, that they will renounce all evil, be- lieve the Articles of the Christian faith, and keep God's commandments. It is therefore indispensa- bly requisite, that they understand the reasonable- ness and propriety of this renunciation, the truths of the Creed, and the meaning of the. Command- ments, together with the use and import of prayer, and of the two sacraments. Shepherd. (53.) It is earnestly to be desired, that the clergy should consider seriously the weight and excellence of these directions; and of what unspeakable ad- vantage it would be for the promotion of Christian piety, if confirmation were duly administered, and none but such, as are sufficiently prepared, were admitted to it. It is impossible that the bishops should be able personally to examine every one that is offered, and to rectify those disorders which are but too common in relation to this most useful solemnity. They can only refuse to admit such, as the minister does not either bring or send in an account of, with his hand subscribed as the rule requires. But the parochial clergy have this mat- ter almost wholly in their own power ; and may very easily secure the due performance of this of- fice. Let me beseech them therefore.by the mer- cies of God and the love of souls, to take especial pains when the times of confirmation approach ; and to use their influence with parents and other guardians of children, to second their endeavours, that the persons to be confirmed may be sufficient- ly instructed in the nature of their baptismal cove- nant ; and be thoroughly convinced of the necessi- ty of their taking it personally upon themselves, and of the obligations they lie under to lead suita- ble lives for the future. Dr. Bennet. ( 453 ) THE ORDER OF CONFIRMATION, (1-) OR LAYING ON OF HANDS UPON THOSE WHO ARE BAPTIZED, AND COME TO YEARS OF DISCRETION. (2.) \X^ II Upon the Day appointed, all that are to he then confirmed, being placed and stand- ing in order before the Bishop ; he, or some other Minister appointed by him, shall read this preface folloioing : (3.) (].) Tlie ri^ht of Confirmation is held by our Church, as it is also represenied by St. Paul, to be a first principle of the doctrine of Christ. For the due administration of it, she has provided a very instructive and solemn office, and enjoined it upon the officers to whom the administration of it be- longs, to endeavour that all her children have op- portunity to receive it. " Laying on of hands" was a ceremony used on divers occasions iu the first years of Christianity. Upon the sick, the Apostles laid their hands when they would recover them. In the ordination of any one to either of the three orders of the minis- try, imposition of hands was used. And some- times in simple benediction, or in sending out Evangelists upon their work, recourse was had to this ancient and significant ceremony. But "lay- ing on of hands" is mentioned with " baptism," and faith, as fundamentals ; that is, as elementary prin- ciples in the Christian life. Now in the elements, or first principles of any scheme of religion, all who would be proficients therein, are interested. But the " laying on of hands" in ordinations, or in bene- dictions, or in healing the sick, concerned but a few, and those exclusively. There must therefore have been some occasion of using this rite, in which all Christians partook of it. Let us see if we can find, in the sacred record, mention of any such oc- casion. It is stated in the eighth chapter of Acts, that Philip, one of the first Deacons, preached the Gospel to the Samaritans, and baptized those by whom it was embraced. The Apostles were then remaining at Jerusalem. When they "heard that Samaria had received the word of God, they sent unto them Peter and John ; who, when they were como crown, prayed for them that they might re- ceive the Holy Ghost. For as yet he was fallen upon none of them ; only they were baptized in the name of the Lord Jesus. Then laid they their hands on them and they received the Holy Ghost." We read, moreover, in the nineteenth chapter of the same book, that when Paul, having journeyed through the upper coasts of Asia, came to Ephesus, he found there certain disciples who had been bap- tized into John's baptism, and who told him, upon his asking ihem whether they had received the Holy Ghost since they believed, that they had not so much as heard whether there was any Holy Ghost. The great Apostle preached unto them Jesus, in whose name they were presently baptized. "And when Paul had laid his hands upon ihem, the Holy Ghost came on them." Here, then, is a proper confirmation; and the question arises whe- ther all Christians partook of this rite ? From the nature of the thing, and the testimony and usages of the fathers of the first centuries, it is reasonable to infer that they did. Of the gift of the Spirit, which it signified, they all had need ; being all heirs of that infirmity and corruption which unfitted them to do, or to think, that which was good with- out the help ot God. It was declared to be pre- pared for them all. " Repent, and be baptized," said St. Peter to the multitude, "and ye shall re- ceive the Holy Ghost ; for the promise is to you, and to your children, and to all that are afar ofiT, even to as many as the Lord our God shall call." Bp. Dehon. That confirmation was a right practised by the Apostles, and considered of perpetual obligation in the primitive ages of the Church, we have the full- est testimony of the earliest and most authentic ec- clesiastical writers. Tertullian, who lived about eighty years after the Apostle St. John, in a treatise on baptism, says, " After baptism, is the laying on of hands ; by blessing and prayer inviting the holy Spirit; who graciously descends from the Father upon the bodies cleansed and blessed by baptism." St. Cyprian flourished about sixty years after Ter- tullian. Speaking of the Samaritan converts who had been baptized by St. Philip, and confirmed by St. Peter and St. John, he says, " The same thing is still the custom with us. They who have been 454 CONFIRMATION. baptized are brought to the Bishops of the Church, that by our prayers and the laying on of our hands, they may obtain the Holy Ghost, and be perfected with the seal of the Lord." — " As for ti)ose," says St. Jerome, '"who are baptized afar oCF, in the less- er towns, by Presbyters and Deacons, the Bishop travels out to them to lay hands upon them, and in- voke the Holy Spirit." And in another place he demands, " Do you ask where this is written ? In the acts of the Apostles : Although if there were no authority of Scripture for it, the consent of the •whole world Id this particular, has the force of a command." It would be easy to multiply authorities. "We have in fact the consent of the whole Christian world to the authority of this rite, till the period of the Reformation. And at this period, it was pre- served in every protestant Churcli that preserved the Episcopal office. The Lutheran Churches too, Avhich, with the exception of those of Denmark and Sweden, did not hold Episcopacy to be essential, still retained Confirmation, as of Apostolic origin, and committed the administration of it to Presbv- ters. And the principal reformers of the Church of Geneva, including Calvia and Beza, agree in the opinion of its utility and Apostolic origin. To us, this rite is derived from a Church which has never been without it; and which, in rejecting the errors and corruptions of Popery, was careful not to renounce or degrade any of the rites or institu- tions of the Church, which were of Apostolic origin or divine Authority. t. c. b. (2.) Before the Reformation here in England, parents might have their children confirmed at seven years old ; that is, between the ages of seven and fourteen. Our Church has not settled any particular time ; but only limits it to " years of dis- cretion," which in several persons are sooner or later. Dr. NichoUs. By this order the Church evidently designs more than that they should be able merely to say the words of the Catechism. They must have a full knowledge of its meaning. And it embraces a comprehensive view of the plan of redemption, of Christian doctrine and duty, and of the privileges of Christian?, these must be understood and realized before children can be qualified for receiv- ing that holy rite in which they pledge themselves to the belief of Christian doctrine and to the prac- tice of Christian duty, and in which their Christ'an privileges are assured to them. The age at which this knowledge can be attained doubtless difiers in different persons. And the particular age of ad- mission to this rite is not authoritatively deter- mined. It seems necessary, however, to have some standard of age which children must attain before they can receive this rite. And the age of four- teen is generally recommended by the Bishops ol the Church. Bp. Hobart. (3 ) The preface, with which the office begins, was only a rubric in ail the old Common Prayer- Books : but, at -the la^t review was changed into a preface, to be directed to those that shall oiler them selves to be confirmed ; that so the Church might be sure they are apprised of the qualifications that are requisite to this holy ordinance, and of the solemn engagements under which they are going to enter themselves by it. Wheally. The Church of England is so far from esteem- ing iirnorance to be the mother of devotion, that she employs every possible endeavour to make each of her offices properly understood. The present, like most other of her forms, begins with a preface, composed with great plainness and sim.plicity, and addressed to those who are to be confirmed. In it they are taught, what are the two great objects of the rite of confirmation : first, that they may " witli their own mouths and consent ratify and confirm " their baptismal covenant ; and secondly, that they solemnly engage evermore to endeavour faithfully to perform their part of the covenant. Shepherd, Dean Comber. It is highly useful, at the period when men's habits are beginning to be formed, to have their minds andhearts prepossessed by the instructions of religion. Man is a religious being; his interests and destinies are not confined to this present world; he is to exist through eternity. Yet the things of this life seize fast upon his attention, and have a powerful influence upon his pas- sions and conduct. He passes the first years of his existence in a state in which there is every thing to mislead his opinions and endanger his virtue. The world is infectious. Few bring back at eve immaculate the manners of the morn. Ah! how many thoughts become rooted in the mind ; how many habits are given to the aifectious ; how many biases are put upon the conduct, in years of youth, which it is the most painful labour, the most diffi- cult duty of the Christian, in afterlife, to correct or destroy. These evils proceed from want of bet- ter knowledge or holier impressions. They would hardly find place if the ground in which they ap- pear were occupied with plants of reliffious setting, and warmed wiih the light of celestial wisdom, and watered with the dews of heaven; at least they would not strike their root so deep, and leave so strong a growth, as to become so difficult to guide, so hard to extirpate. Confirmation calls the attention to religion : it sets before the youthful mind Avhal God hath forbidden as evil : what he hath revealed as true, and of highest importance to them ; and what he hath enjoined as good : it CONFIRMATION. 455 • TO the end that confiraiatiou may be ministered to the more edifying of such as shall receive it, the Church hath thouohi good to order, that none shall be confirmed, but such as can say the Creed, the Lord's Prayer, and the Ten Commandments ; and can also answer to siich otlier (Questions, as in the short Catechism are contained : Which order is very convenient to be ob- served ; to the end that children, beiii": now come to the yt'ars of discretion, and having learned what their Godfathers and Godmo- excites inquiry ; inquiry begets knowledge ; know- ledge obtained antf professed under such solemn aus- pices can hardly fail to produce an increase of piety ; and there is placed early in the hearts of the young a light by which they may discern the character and tendency of their desires; thus they are furnished with defence so far as knowledge will go, against the errors and immoralities to which they cannot but be exposed, by the corruption of their sinful nature, and the pollutions which are in the world. Bp. Dehon. (4.) The end of confirmation being thus made known, the bishop in the next place, by a solemn question, (which was added at the last review,) 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 answer, " I do." Wheatly. Now the things promised in our name, were, to renounce whatever God hath forbidden, to believe what he hath taught, and to practise what he hath commanded. Nobody can promise for infants absolutely, that they shall do these things; but only, that they shall be instructed and admonished to do them : and, it is hoped, not in vain. The in- struction and admonition, parents are obliged by nature to give ; and if they do it effectually. God- fathers and Godmothers have no further concern, than to be heartily glad of it. But if the former fail, the latter must supply the failure, as far as they have opportunity of doing it withiaK; any rea- sonable prospects of success. For they were in- tended, not to release the parents from the care of their children, which nothing can ; but for a double security in a case of such importance. If nothing at all had been promised in our names, we had still been bound, as soon as we were capa- ble of it, to believe in God, and obey him. But u'e are more early and more firmly bound, as not only this hath been promised for us, but care hath been taken to make us sensible of our obligation to per- form it: which obligation therefore, persons are thers promised for them in Baptism, may themselves, with their own moutli and con- sent, 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 t!iey, by their own confes- sion, have assented unto. IT Then shall the Bishop say, (4.) DO ye here, in the presence of God, and of this Congregation, renew the solemn pro- called upon, in the question under consideration, to ratify and confirm. And great cause have they to answer, that ihey do. For doing it is a duty, on which their eternal felicity peculiarly depends: as a little attention to what I am about to say will clearly shew you. Our first parents, even while they were innocent, had no title to hapjiiness, or to existence, but frosa God's notification of his good pleasure : which be- ing conditional, when they fell, they lost it ; and derived to us a corrupt and mortal nature, entitled to nothing; as both the diseases and poverty of ancestors often descend to their distant posterity. Tills bad condition we fail not, from our first use of reason, to make worse, in a greater or less degree, by actual transgressions : and so personally de- serve the displeasure, instead of favour of him, who made us. Yet we may hope, that, as he is good, he will on our repentance forgive us. But then, as he is also just and wise, and the ruler of the world ; we could never know Avith certainty, of ourselves, what his justice and wisdom, and the honour of his government might require of him with respect to sinners : whether he would pardon greater offences at all ; and whether he Avould re- ward those, whom he might be pleased not to punish. But most happily the revelation of his holy word hath cleared up all these doubts of un- assisted reason : and offered to the worst of sinners, on the condition of faith in Christ, added to repen- tance, and productive of good works, (for all which he is ready to enable us,) a covenant of pardon for sins past, assistance against sin for the future, and eternal hfe in return for a sincere, though imper- fect, and totally undeserving obedience. The method of entering into this covenant is, being baptized in the name of the Father, the Son, and the Holy Ghost : that is, unto acknowledg- ment of the mysterious union and joint authority of these three; and of the distinct offices, which they have undertaken for our salvation: tosether with a faithful engagement of paying suitable re- gard to each of them. In this appointment of bap- tism, the washing with water aptly signifies, both our promise to ourselves, with the best care we 456 CONFIRIMATION. mise and vow that ye made, or that was made in your name, at your Baptism; rati- fying and confirming the same ; and acknowledginir yourselves bound to l)eUeve and to do all those thnigs which ye then un- dertook, or your Sponsors then undertook for you l IT And every one shall audibly answer, 1 do. (5.) can, pure from the defliement of sin, and God's promise to cousider us, as free fmiu the uuiit of it. Baptism then, through his mercy, secures infants from the bad consequences of Adam's transgression, giving them a new title to the immortality which he lost. It also secures, to persons grown up, the entire forgiveness of their own transgressions, on llie terms just mentioned. But then, in order to receive the benefits, we must lay our claim to the cjvenant which conveys them: we must ratify, as soon as we are able ; Avhat w« pi'omised in our name by others before we were able ; and done for us then, only on presumption that we would make it our own deed afterwards. For if we neglect, and appear to renounce our part of the covenant, we have plainly not the least tke to God's perform- ing his: but we remain in our sins, and "Christ shall profit us nothing." Gal. v. 2. You see then of what unspeakable importance it is, that we take on ourselves the vow of our bap- tism. And it is very fit and useful, that we should take it in such form and manner as the office pre- scribes. It is fit, that when persons have been properly instructed by the care of their parents, friends, and ministers, they should with joyful gratitude acknowledge them to have faithfully per- formed that kindest duty. It is fit, that before they are admitted by the Church of Christ to the holy communion, they should give public assurance to the Church of their Christian belief and Christian purposes. This may also be extremely useful to themselves. For consider: young persons are just entering into a world of temptations, with no ex- perience, and little knowledge to guard them : and much youthful rashness, to expose them. The au- thority of others over them is beginning to lessen, their own passions to increase, '• evil communica- tion " to have great opportunities of " corrupting good manners," (1 Cor. xv. 33:) and strong im- pressions, of one kind or anoth-r, will be made on them very soon. What can then be more neces- sary, or more likely to preserve their innocence, than to form the most deUberate resolutions of act- ing tight ; and to declare them in a manner, thus adapted to move them at the time, and be remem- bered by them afterwards : in the presence of God, of a number of his ministers, and of a large con- Bishop. OUR help is in the name of the Lord ; (G.) Ajiswer. AVho hath made heaven and earth. Bishop. Blessed he the name of the Lord ; Ansioer. Henceforth, world without end. Bishop. Lord, hear our prayer ; Aiisivcr. And let our cry come unto thee. Bishop. Let us pray. (7.) gregation of his people, assembled with a more than ordinary solemnity for that very purpose ? Abp. Seeker. (5.) It should be observed, that they, who are to be confirmed, must either do their own part, or the whole of the previous preparation will be utterly thrown away upon them. If they make the an- swer, which is directed, without sincerity, it is ly- ing to God: if they make it without attention, it is trifling with him. Watch over your hearts there- fore, and let them go along with your lips. The two short words, " I do," are soon said : but they comprehend much in them. Utter them then with the truest seriousness: and say to yourselves, each of you, afterwards, as Moses did to the Jews, " Thou hast avouched the Lord this day to be thy God, to walk in his ways and to keep his statutes, and to hearken to his voice : and the Lord hath avouched thee this day to be his ; that thou should- est keep all his commandments, and be holy unto the Lord thy God, as he hath spoken." It is a certain truth, call it therefore often to mind, and fix it in your souls, that if breaking a solemn pro- mise to men be a sin ; breaking that, which you make thus deliberately, would be unspeakably a greater sin. Abp. Seeker. (6.) Here follow three short versicles and re- sponses betwixt the bishop and the congregation, which the order of Confirmation in all the old Common Prayer Books used to begin. They are a proper preparation in the following solemnity, are often used in ancient liturgies, and are taken out of the book of Psalms : though the last of them has been varied since the first book of King Ed- ward, in which in the room of it, was the usual salutation of, " The Lord be with you: And with thy Spirit." Wheatly. On such short ejaculations in general hath been said in the morning prayer : concerning these in particular, that they are fitted to the office, will ap- pear to them, who consider, that contirraation is appointed for the strengthening of us against all our ghostly enemies ; which though they may be many and great, yet there is no reason to despair of obtaining strength enough to resist them ; for " our help stands in the name of the Lord, who hath made heaven and earth ;" who is therefore CONFIRMATION. 457 ALMIGHTY and everliving God, (8.) who hast vouchsafed to regenerate these thy Servants by Water and the Holy Ghost, and [last given nnto them forgiveness of all their sins ; strengthen them, we beseech thee, O able enough and willing also, to help them, that call upon his name. " Blessed therefore be ihe name of the Lord, henceforth and for ever." Bp. Sparrow. (7.) Before the imposition of hands in the ri|?ht o( confirmation, prayer was always made for the gifts of the Holy Spirit. At baptism, according to the opinion of Christian antiquity, the holy Spirit bestowed grace sufBcient to make us innocent, and to cleanse us from the pollution of sin: but at con- firmation a more abundant increase of grace Avas vouchsafed, and additional spiritual strength was given. Upon this principle the present prayer was evidently composed. It first acknowledges former mercies, "regeneration and forgiveness of sins "in baptism: it then petitions, that they, on whom the bishop lays his hands, " may be strengthened with the Holy Ghost the Comforter," and that God will " daily give them increase of grace." It prays in particular for what theologians have styled the sevenfold grace of the Holy Spirit : first the spirit of wisdom, and secondly of understanding, thirdly the spirit of counsel, and fourthly of ghostly strength, fifthly the spirit of knowledge, and sixthly of true godliness, and seventhly the spirit of holy fear. The introductory part of this prayer appears to have been borrowed from a form, that in an an- cient Greek office followed baptism, and preceded confirmation ; and the latter part was copied from a form of confirmation mentioned by Ambrose, which is evidently taken from Isaiah, (xi. 2 ;) where, in the Septuagint and Vulgate, these seven gifts of graces are enumerated. In our transla- tion the sixth is omitted. Dean Comber, Shepherd. (8.) This longer act of devotion, following the preparatory ejaculations, and the usual admoni- tion to be attentive, " Let us pray," first comme- morates God's mercy already bestowed, then pe- titions for an increase of It. The commemoration sets forth, that he " hath regenerated these his ser- vants by water and the Holy Ghost :" that is, en- titled them by baptism to the enlivening influences of the Spirit, and so, as it were, begotten them again into a slate, inexpressibly happier than their natural one ; a covenant-state, in which God will consider them, whilst they keep their engagements, Avith peculiar love, as his dear children. It fol- lows, that he "hath given unto them forgiveness of all their sins ;" meaning, that he hath given them assurance of it, on the gracious terms of the Gos- 58 Lord, (9.) with the Holy Ghost, the Comfor- ter ; and daily increase in them thy mani- fold gifts of grace ; the spirit of wisdom and iinderstandmg, the spirit of counsel and ghostly strength, the spirit of knowledge and pel. But that every one of them hath actually re- ceived it, by complying with those terms since he sinned last, though we may charitably hope, we cannot presume to affirm : nor were these words intended to affirm it; as the known doctrine of the Church of England fully proves. And therefore let no one misunderstand this expression in the of- fice, which hath parallel ones in the New Testa- ment, (Eph. i. 7 ; Col. i. 14;) so as either to cen- sure it, or delude himself with a fatal imagination, that any thing said over him can possibly convey to him a pardon of sins, for which he is not truly penitent. We only acknowledge, with due thank- fulness, that God hath done his part: but which of the congregation have done theirs, their own con- sciences must tell them. Abp. Seeker. (9.) As these expressions have been greatly mis- understood, and have often been made a ground of serious objection to our Church, it is necessary to explain and vindicate them. There is a distinction expressly made in Scrip- ture, uniformily preserved in all the writings of the Fathers, and pervading all the offices of our Church, between the change in our spiritual state which takes place in baptism, and that change of heart and life from sin to holiness ; to obtain which through the sanctifying influences of the divine Spirit, is the great business of the Christian, and which alone can secure to him his baptismal privi- leges. The change of spiritual state produced in baptism, is styled, in the language of .Scripture, of primitive antiquity, and of our Church, regenera- tioh. The change of heart and life, is styled the " renewing of the mind," " the renewing of the Holy Ghost." In the sacrament of baptism, Ave are taken from the world, where we had no title to the favour of God, and placed in a state of salvation, in the Christian Church ; where, on the conditions of true repentance and faith, we enj^y a title to all the blessings and privileges of the Gospel covenant. In this sense, as it respects a change of state, bap- tized persons are regenerated; according to the Apostle, who expressly calls baptism the " wash- ing of regeneration," distinguishing it from the re- newing of the Holy Ghost. "According to his mercy he saved us, by the Avashing of regeneration and the reneAving of the Holy Ghost." Titus iii. 5. This view of the sacrament of baptism, as con- ferring a conditional title to the privileges of the Gospel covenant, is agreeable to Scripture ; for the 458 CONFIRMATION. true godliness ; and fill them, Lord, with the spirit of thy holy fear, now and for ever. A77icn. H Then all of them in order kneeling (10.) be- laoguage of the Apostle is, '■ Repent and be bap- tized for the remission of sins." Acts ii. 3S ; xxii. 16. " Repent, and be baptized, and ye shall re- ceive the gift of the Holy Ghost.''^ Acts ii. 33. "By one spirit we are all baptized into one body." 1 Cor. xii. 13. And they style in their Epistles all Christians, the called, (Rom. i. 7.) the elect of God, (Col. iii. 12.) justified, (1 Cor. vi. 11.) sancti- fied, (1 Cor. vi. 11.) and adopted as sons. Gal. iv. 5 ; Eph. i. 5. Thus our Church has authority for stating in her Catechism, that all baptized persons, actual repentance and faith being supposed in case of adults, and these being promised by sponsors in the case of infants, are " members of Christ, chil- dren of God, and heirs of the kingdom of heaven ;" and that " being by nature born in sin, and the chil- dren of wrath, they are by baptism made the children of grace, called into a state of salvation;" a state in which salvation is conditionally promised to them, and attainable by them. But neither did the Apostles, nor does our Church, consider baplismal regeneration as availing to final salvation without the renewing of the Holy Ghost. The Apostles, in their epistles, consider Christians as elected, into a state of salvation, and then ex- hort them to " make their calling and election sure." " Ye are Avashed, ye are justified, ye are sanctifi- ed," is their language to the whole body of Chris- tians. They are thus considered as "justified" in baptism, that is, put into a state of conditional favour with God ; and are then exhorted to "walk worthy of their holy vocation." They are consi- dered as in a certain sense, "sanctified" in bap- tism, that is as having received the Holy Ghost to be the principle, the agent of their sanctification ; and are then exhorted to "work out their salva- tion," to "grow in grace," to "put off the old man and to put on the new man, which, after God, is created in righteousness and true holiness." They are considered as having received in bap- tism the " adoption of sons," and a title to the hea- venly inheritance ; and are then exhorted to "take heed lest a promise being made them of entering into God's rest, they fall short through unbelief." Christians who fall into sin after baptism, are not exhorted to be regenerated, but to repent, and to be "transformed by the renewing of their minds." This was the language of the Apostle to Simon Magus, who, though baptized, and thus called into a state of salvation ; a state in which all the privi- leges of the Gospel were conditionally conferred on him, yet not exercising true repentance and fore the Bishop, he shall lay his hands (11.) upon the head of every one (12.) severally^ saying, DEFEND, O Lord, (13.) this thy Child faith, was in " the gall of bitterness and bond of iniquity." He was exhorted not to be regenerate but to "repent." Bp. Hobart. The blessed gifts, for which the bishop prays, are, that we may be wise and apprehensive, pru- dent and courageous, discreet in our choice, devout in our duties, and pious in our lives: and, if these can be obtained, we may be assured all eraces will spring from these roots ; charily and the love of God, humility and watchfulness, fiiith and holi- ness, meekness and patience, temperance and chas- tity, and all other inestimable gifts. Dean Comber. (10.) The preparatory part of the office being now finished, and " all of them in order kneeling before the bishop," (which is a suitable posture lor those who are to receive so great a blessing,) the 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 paiticular persons on whom the hands are laid ; and to import, ihat 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, (Gen. xlviii. 14 ;) Moses laid his hands on Joshua, by express com- mand from God, and as supreme minister over his people, (Numb, xxvii. 18 :) and thus our blessed Lord, whilst in his state of humiliation, laid his hands upon little children, (Matt. xix. 13 ; Mark X. 16 ;) and those that were sick with divers dis- eases, (Luke iv. 40,) to bless and heal them. The apostles, from so ancient a custom and universal a practice, continued the rite of "imposition of hands."' for communicating the holy Spirit in con- firmation, which was so constantly and regularly observed by them, that St. Paul calls the whole of- fice " laying on of hands," (Heb. vi. 2 ;) a name which it usually retained amongst the Latin fa- thers; confirmation being never administered for many centuries afterwards, in any part of the Church, without this ceremony. But though the laying on of hands is a token that the bishops act in this office by divine authori- ty ; yet at the same time they sue to heaven for the blessing they bestow in humble acknowledg- ment 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. Undei a due sense of this, even the apostles themseives^ CONFIRMATION. 459 / [o?*, this thy Servant^ with thy heavenly grace ; that he may continue thine for ever, and daily increase in thy Holy Spirit more and more, until he come unto thy everlast- inq; kingdom. Amen. 1[ Then shall the Bishop say, ( 14.) when they laid iheir hands upon the Samaritans, prayed that they might receive the Holy Ghost. Acts viii. 15. 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 unto his everlastingkingdom. Amen." Wheathj. Having concluded the prayer for them all in gen- eral, the bishop implores the divine protection and grace for each one, or pair of them, in particular : that as he is already God's professed "child" and "servant," by the recognition which he hath just made of his baptismal covenant, so "he may con- tinue his for ever," by faithfully keeping it : "and," far from decaying, " daily increase in his holy Spirit," that is, in the fruits of the Spirit, piety and virtue, "more and more;" making greater and quicker advances in them, as life goes on, "until he come to" that decisive hour, when his portion shall be unchangeable " in God's everlasting king- dom." The laying on of the hand naturally expresses good will and good wishes in the person who doth it; and in the present case is further intended, as we find in one of the following prayers, to " certify those," to whom it is done, " of God's favour and gracious goodness towards them :" of which good- ness they will certainly feel the effects, provided, which must always be understood, that they pre- serve their title to his care by a proper care of themselves. This, it must be owned, is a truth: and we may as innocently signify it by this sign as by any other, or as by any words to the same purpose. Further efficacy we do not ascribe to it: nor would have you look on bishops, as having or claiming a power, in any case, to confer blessings arbitrarily on whom they please ; but only as pe- titioning God for that blessing from above which he alone can give ; yet, we justly hope, will give the rather for the prayers of those whom he hath place'! over his people, unless your own unworthi- ness prove an impediment. Not that you are to expect, on the performance of this good office, any sudden and sensible change "in your hearts, giving you, all at once, a remarkable strength or comfort in piety, which y ou never felt before. But you may reasonably promise yourselves, from going through it with a proper disposition, greater measures when The Lord be with you, Ansicer. And with thy spirit. '^ All kneeling do^on, the Bishop shall add, Let us pray. OUR Father, who art in heaven, Hallow- ed be thy Name ; Thy kingdom come ; Thy real occasion requires them, of such divine assis- tance as will be needful for your support and order- ly growth in every virtue of a Christian life. _^ Abp. Secker. (11:) Now the party confirmed ought cheerfully to hope, that this prayer will be accepted; and, while the bishop's hand is over his head, we ought to meditate, that God himself will "keep us in the shadow of his hand," (Is. xlix. 2;) and that by this ti%ht it is signified, that the Lord will " stretch out his hand to defend us" against all our spiritual enemies. We have given up ourselves to be his servants, and "the hand of the Lord is with us," (Luke i. 66;) that is, his Spirit is upon us ; and, if Ave keep close to him, "none can pluck us out of his hand," (John x. 28, 29,) but we may continue his for ever. Dean Comber. (12.) The ancient practice in England seems to have been, for the bishop to repeat the form appoint- ed, while his hands remained upon the head of each child, or, at the utmost, upon the heads of as many as his hands could reach at one time. In the late Galhcan Church, the bishop laid his hands upon as many, as could conveniently kneel before him; and, after he had laid his hands upon each of them, he repeated the form prescribed : and it is now the custom in some diocesses of England, for the bishop to cause the children to kneel, either at the rails of the communion-table, or in some wide convenient aisle of the Chiirch ; and, after laying hands separately on each, to say the precatory be- nediction. Shepherd. (13.) These words are different from those, which were directed in Edward's first Book to be used by the bishop, and which were conformable to the prayers anciently used at confirmation. But as the Church had, from the first establishn^ent of the Book of Common Prayer, omitted the chrism or material unction, and as the signing with the cross in this office was laid aside at the revisal of the book, consistency required that the words, which adverted to those ceremonies, should be changed, when the two corresponding ceremonies were abolished. Our Reformers knew, that the anoint- ing with chrism, and signing with the sign of the cross, were not specified in Scripture, nor essential to confirmation. They might, however, without subjecting themselves to just censure from any quarter, have lawfully continued the chrism and crossing : but, by abolishing both these ceremonies, 460 CONFIRMATION. will be done on earth, as it is in heaven ; Give us this day our daily bread ; And for- give us our trespasses, as we forgive those who trespass as^ainst us ; And lead us not into temptation ; But deliver us from evil. Amen. IT And these Collects. ALMIGHTY and everlastin,^ God, (15.) who makest us botli to will and to do those thino^s which are good, and acceptable unto thy Divine Majesty ; we make our humble supplications unto thee for these thy ser- vants, upon whom, after the example of thy holy Aposles, we have now laid our hands ; -^ to certify them, by this sign,of thy favoijir and gracious goodness towards them. Let thy Fatherly hand, we beseech thee, ever be over them : Let thy Holy Spirit ever be and retaining only what the apostles practised, prayer and imposilioa of hands, they liave restored to this office its original simplicity. Shepherd (14.) The imposition of hands being finished, the bishop and congregation mutually recommend each other to God, and return to such joint and public devotions as are suitable to the solemnity. The first of these is the Lord's Prayer: a form seasonable always, but peculiarly now; as every petition in it will shew to every one who considers it. In the next place, more especial supplications are poured forth, for the persons particularly con- cerned, to him who alone can enable them " both to will and to do" what is "g»od;" that, as the hand of his minister hath been laid upon them, so " his fatherly band may ever be over them, and lead them in" the only way, " the knowledge and obedience of his word," to '• everlasting life." Af- ter this, a more general prayer is otfered up for them and the rest of the congregation together, that God would " vouchsafe," unworthy as we all are, so " to direct and govern both our hearts and bo- dies," our inclinations and actions, (for neither will suffice without the other,) "in the ways of his laws, and in the works of his commandments," that, '• through his most mighty protection, both here and ever, we may be preserved in body and soul :" having the former, in his good time, raised up from the dead, and the latter made happy, in conjunction with it, to all eternity, Abp. Seeker. (15.) In this Collect the bishop prays, that what he has done may not be an empty and insignificant sign. And this he does with so noble a mixture 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 consequence of the office with them : And so lead them in the know- ledge and obedience of thy word, that in the end they may obtain everlasting life, through our Lord Jesus Christ ; who, with thee and the Holy Ghost, liveth and reigneth ever one God, world without end. Ainen. O ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies, ni the ways of thy laws, and in the works of thy commandments ; that through thy most mighty protection, both here and ever, we may be preserved in body and soul, through our Lord and Saviour Jesus Christ. A7)lC7l. TF TVien the BisJiop shall bless them, saying, thus: (16.) THE blessing of God Almighty, the Fa- 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 supplica- tions, that, as "he has now laid his hands" upon these people (" after the example of the apostles) lo certify tliem thereby of God's iavo(ir and gra- cious goodness towards them ; the fatherly hand of God may be ever over them, his holy Spirit be ever with them, and so lead them in the know- ledge and obedience of his word, that in the end they may ohtain everlasting life." Wheatly. It is here desired, that the hand and Spirit of God may continue with the ciMtffirmed : the one to assist them in the understanding, the other to help them in the performance, of the divine will, till they come to everlasting happiness. " The word of God" sh^'ws us the way to heaven, " the Spirit" ^ makes us to understand and obey the direction thereof: so that, if God hear this prayer, we can- not miss of that blessed end. Dean Comber. (16.) These requests being thus made, it only remains, that all be dismissed with a solemn bless- ing ; which will certainly abide with them, unless, by wilful sin or gross negligence, they drive it away. And in that case, they must not hope, that their baptism, or their confirmation, or the prayers of the bishop, or the Church, or the whole world, will do them any service. On the contrary, every thing which they might have been the better for, if they had made a good use of it, they will be the worse for, if they make a bad one. They do well to renew the covenant of their baptism in confirma- tion : but, if they break it, they forfeit the benefi ol It. They do well to repeat their vows in the sa- crament of the Lord's Supper : it is what all Chris- tians are commanded by their dying Saviour, " for CONFIRMATION. 461 ther, the Son, and the Holy Ghost, be upon you, and remain with you for ever. Amen. IT And there shall none be admitted to the Holy the strengthening and refreshing of their souls :" it is what I beg all, who are confirmed, will remem- ber, and their friends and ministers remind them of: the sooner they are prepared for it, the happier; and by slopping short, the benefit of what prece- ded will be lost. But if they are admitted to this privilege also, and live wickedly, they do but '• eat and drink their own condemnation." So that all depends on a thoroughly honest care of their hearts and behaviour in all respects. Not that, with our best care, we can avoid small- er faults. And if we entreat pardon for them in our daily prayers, and faithfully strive against them, they will not be imputed to us. But gross and ha- bitual sins we may avoid, through God's help: and if we fall into them, we fall from our title to salva- tion at the same time. Yet even then our case is not desperate ; and let us not make it so, by think- ing it is: for, through the grace of the Gospel, we may still repent and amend, and then be forgiven. But I beg you to observe, that, as continued health is vastly preferable to the happiest recovery from sickness ; so is innocence the truest repentance. If we suffer ourselves to transgress our duty ; God knows whether we shall have time to repent : God knows whether we shall have a heart to do it. At best we shall have lost, and more than lost, the whole time that we have been going back : where- as we have all need to press forwards, as fast as we can. Therefore let the innocent of wilful sin pre- serve that treasure with the greatest circumspection ; and the faulty return from their errors without delay. Let the young enter upon the way of righteous- ness with hearty resolution ; and those of riper age persevere in it to the end. In a word, let us all, of Communion, (17.) until such time as he be , confirmed, or he ready and desirous to be con- firmed. (18.) every age, seriously consider, and faithfully prac- tise, the obligations of rehgion. For "the vows of God are" still " upon us," (Ps. Ivi. 12 ;) how long soever it be since they were first made, either by us, or for us : and it is in vain to forget what he will assuredly remember; or hope to be safe in neglect- ing what he expects us to do. But let us use prop- er diligence ; and he will infallibly give us proper assistance, and " confirm lis" all " unto the end, that we may be blameless in the day of our Lord Jesus Christ." 1 Cor. i. 8. "Notv unto him, who is able to keep us from falling, aind present gs faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen." Jude 24, 25. Ahp. Seeker. (17.) This is conformable to the practice of the primitive Church, which always ordered that Confirmation should precede the Eucharist, unless there was extraordinary occasion to the contrary : such as was the case of clinick baptism, of the ab- sence of a bishop, or the like : in which cases the Eucharist is allowed before Confirmation. Wheatly. (18.) These were added to the last review, in compliance with the request of the Presbyterian divines, that Confirmation might not be made so necessary to the Holy Communion, as that none should be admitted to it, unless they had been confirmed. By " ready " is meant that they " are arrived at a competent age, and can say the Creed, the Lord's prayer, and the Ten Commandments ; and also can answer to the other questions of the Church Catechism." Shepherd. ( 462 ) THE FORM OF SOLEMNIZATION OF MATRIMONY, (i) ^ The laics respecting Matrimoyiy ^ whether by publishing the Bans (2.) in Churches, or by License, being different in the several States ; every Minister is left to the direction of those Laics, in every thing that regards the civil contract between the Parties. T And when the Bans are published, it shall be in the following form : — I publish tfie Bans of Marriajfe between M. of — , and N'. of • -, If any of you know cause or just impediment, why these two persons should not be joined toorether in holy Matrimo- ny, ye are to declare it. [This is the first, second, or third ti?7ie of asking.] ^ At the day and time appointedfor Solemniza- tion of Matrimonii, the Persons to be married ■ shall come into the body of the Church, (3.) or shall he ready in some proper house, with their friends and neighbours ; and there standing (1.) That this holy state \vas instituted by G,od is evident from the two first chapters ia the Bible : Gen. i. 23 ; ii. 18. 24. 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 religious way of entering into this state, in consequence and testimony of bis divine institution. Among Chris- tians especially, from the very first ages of the Church, those, who have been married, have been always joined together in a solemn manner by an ecclesiastical person, And both in the Greek and Latin Churches ofl[ices Avere drawn up in the most early times for the religious celebration of this holy ordinance : but, being afterwards mixed with super- stitious rites, our Reformers thought fit to lay them aside, and to draw up a form more decent and grave, and more agreeable to the usage of the pri- mitive Church. Wheatly. No part of our Liturgy has been so considerably abridged, and otherwise altered from the English Book, as the Form of Solemnization of Matrimony. These alterations may be accopnted for partly, from a consideration of the numerous ecclesiastical regulations connected with Matrimony by the laws of England, and partly by a reference to the change which has taken place in the public taste since the Office was originally composed. It is further to be considered that great diversity prevails in the laws of the different States in lelation to Matrimony, and in drawing up a form for general use, it was necessary to frame it in such a way that it should not interfere with any of our various civil institu- tions. The alterations have, I believe, been uni- iogether, the Man on the righthand. (4.) and. the Woman on the left, the Minister shall say, (5.) DEARLY beloved, we are gathered to- gether here in the sight of God, and in the versally approved ; and a comparison of the Forms in the two books will be sufficient to justify the prudence, judgment, and good taste of the Ameri- can reviewers of the Liturgy. t. c. b. (2.) The word "ban n '^ comes from the barba- rous. Latin word baiinum, bandum ; or from ban- nire, which signifies to put out such an edict or proclamation. It came into use about the seventh or eighth century, Avhen the Latin tongue was vitia- ted by the intermixture of a number of Gothic, Teutonic, and Gaulish words. For we find the use of it in the Capitulars of Charles the Great, in the year of our Lord S02. '• Bannimus firmiter, ut nemo amplius faciat," &c. " We publish it as a ban, that no one hereafter,-' &c. Dr. Nicholls. (3.) Partly that the office may be performed in a visible place ; and partly in imitation of antiquity ; for in the ancient Church marriages were solemnized in this place. Dr. Nicholls. 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 cove- nant. And therefore by the ancient canons of this Church the celebration of matrimony in taverns, or other unhallowed places, is expressly forbidden. And the office is commanded to be performed in the Church, not only to prevent aU clandestine marriages, but also that the sacredness of the place may strike the greater reverence into the minds of the married couple, Avhile they remember they make this holy vow in the place of Cod's peculiar presence. Wheatly. (4.) Because the right hand is the most honour- MATRIMONY 463 tace of this company, to join together this Man and this Woman in holy Matrimony ; which j I is commended of St. Paul to be honourable among all men ; and therefore is not by any to be entered into unadvisedly or lightly ; but reverently, discreetly, advisedly, soberly, and in the fear of God. Into this holy es- tate, thesQ two persons present come now to be joined. If any man can show just cause, why they may not lawfully be joined togeth- er, let him now speak, or else hereafter for ever hold his peace. T[ And also speaking unto the Persons who are to be married, (6) he shall say, I REdUIRE and charge you both (as ye will answer" at the dreadful day of judg- able place ; which is therefore, both by the Latin and Greek and all Christian Churches, assigned to the man, as being head of the wife. The Jews are the only persons that, 1 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, "At thy right hand did stand the queen in a vesture of gold," &c. Wheatly. (5.) To prevent that vain and loose mirth, which IS too frequent at these solemnities, the office :s begun with a grave and awful presence, which represents the action, we are about, to be of so divine an original, of so high a nature, and of such in- finite ■concernment to all mankind, that they are not only vain and imprudent, but even void of shame, who will not lay aside their levity, and be composed, upon so serious and solemn occasion. And to pre- vent any misfortune, which the two paities might ra5hly, 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 lawfully be joined together, they do now declare it," before this holy bond be tied ; since afterwards their discovery of it will tend perhaps more to the prejudice than to the relief of the par- ties, mieaily. (6.) Though others are first called upon to dis- cover the impediments, if any such be known, as being most likely to reveal them ; yet the parties themselves are charged, in the next place, as being most concerned to declare them. Since, should there afterwards appear any just impediment to their marriage, they must either necessarily live to- cjether in a perpetual sin, or be separated for ever by an eternal divorce. Whcatly. (7.) The impediments being removed, we proceed to the marriage itself, which being a solemn com- pact, we first " ask the mutual consent of the par- ties," because consent ot the persons is so essen- ment, when the secrets of all hearts shall be disclosed) that if either of you know any impediment, why yc may not be lawfully joined together in JNUxtrimony, ye do now confess it : For be ye well assured, that if any persons are joined together otherwise than as God's word dolh allow, their mar- riage is not lawful. "[[ 77ie Minister, if he shall have reason to doubt of the lawfulness of the proposed Marriage, may demand sufficient surety for his indemni- fication ; but if no impediment shall be alleg- ed, or suspected, (7) the Minister shall say to the Man, M.' WILT thou have this Woman to thy wedded Wife, to live together after God's tial, that the marriage is not good without it : hence Rcbekah's friends asked her consent. Gen. xxiv. 58. And in the firmest kind of matrimony among the Romans, the parties did mutually ask this of each other; and amongst all Christians, the priest in God's stead puts this question, that the declaration may be made as to God himself. Dean Comber. The man therefore is asked, " Whether he will have this woman to his wedded wife ;" and the wo- man, " Whether she will have this man to her wedded husband, to live together after God's ordi- nance in the holy estate of matrimony." And that they may the better know what are the conditions of this state, the minister enumerates the duties v/hich each of them by this covenant will be bound to perform. The man, for instance, is obliged, in the first place, to " love" his wife, which is the principal du- ty required by St. Paul, (Eph. v. 25 ;) and is here mentioned first, because, if the man hath this affec- tion, he will perform with delight all the other du- ties ; 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," (Eph. v. 29 ;) and imphes here, that the husband' must support his wife under all the infirmities and sorrows, to which the tenderness of her sex often makes her liable." 3. He is to " honour" her, which is also directly commanded by St. Peter, (1 Pet. iii. 7;) for though the wife, as he says, be the "weaker vessel," yet she must not be despised for those unavoidable weaknesses, which God has been pleased to annex to her constitution, but rather respected for her use- fulness to the man's comfortable being. 4. He must " keep her in sickness and health," which in St. Paul's phrase, is to " nourish," (Eph. v. 29,) or to afford her all necessaries in every condition. Lastly, he must consent to be faithful to her, and " forsaking all other, keeping himself only to her so 464 MATRIMONY. ordinance, in the holy estate of Matrimony ? Wilt thou love her, comfort her, honour, and keep her, in sickness and in healtli ; and, forsakina: all others, keep thee only unto her, so long as ye both shall live ? ^ The Man shall answer, I will. (8.) 1[ Then shall the Minister say unto the Woman, N. WILT thou have this Man to thy wedded Hasband, to hve together after God's ordinance, in the holy estate of Matrimony ? Wilt thou obey him, and serve him, love, long as they both shall live." (Mai. li. 15, 16 ; 1 Cor. vii. 10;) which is added to prevent those three mischievous and fatal destroyers of marriage, adul- tery, polygamy, and divorce. There is no differenee in the duties, nor conse- quently in the terms of the covenant between 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 or- dered 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. Eph. v. 22. 24 ; Col. iii. 18 ; Tit. ii. 5 ; Pet. iii. 1. 5. The rules also of society majse it necessary ; for equality, saith St. Chrysostom, breeds contention, 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, have given the superiority to their husbands. Wheatly. (8.) The whole matter being thus proposed to each party, they should each of them seriously 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, 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 wit- nesses of the falsehood, as there are persons present at the solemnity, namely, 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. Wheatly. (9.) The next thing in the solemnization is, " the mutual stipulation," or the covenant they make with one another, which is introduced with honour, and keep him, in sickness and in health ; and, forsaking all others, keep thee only unto him, so long as ye both shall live? IT The Woman shall answer, I will. T[ Then shall the Minister say, (9.) Who giveth this Woman to be married to this Man ? IF Then shall they give their Troth to each other (10.) in this manner : IT The Minister receiving the Woman at her Father'' s or FriemVs Hands, (11.) shall cause two very significant riles: first, ''The father's giving the woman in marriage," (Luke xvii. 27 ; ] Cor. vii. 38 ;) which custom was used amongst the Romans and the Christians in all ages. Se- condly follows the "joining of hands." which all the world over is a ceremony signifying the con- tracting of friendship and making of covenants, (Prov. xi. 21 ; 2 Kings x. 15;) and hath ever been used in the covenant of marriage. Tobit. vii. 13. The father delivers her up to the priest as it were to commit her to God's disposal, and he in God's presence joins their " right hands," because the right hand is generally used in plighting our troth, and engaging our faith to any person ; and having thus delivered them into each other's hands and power, (1 Cor. vii. 4.) the priest, while they thus give each other their hands, causeth them to make the mutual stipulation, or solemn engagement and vow to each other: he asked the parties con- sent before, and then in words of the future tense they promised they would have this per- son in marriage, but that is no more than " es- pousals," which of old was a different office from this of matrimony, and done some weeks or months before ; but because some cast off their spouses, before the marriage was completed, the Church hath now put the espousals and marriage both into one office, only there they say, " I will ;" and here, " I do take," &c. Dean Comber. (10.) This old English expression answers ex- actly to the Latin, "fidem dare," to promise faith- fully: this was the old usual form of speaking in stipulations and making bargains. So that when the Church requires of the persons to be married, that they shall give each other their troth ; her meaning is, that they shall make a solemn assur- ance to each other, that they design to be husband and wife, and to live together in a faithful dis- charge of those rules and obligations, which God's law requires in that state. Dr. Nicholls. (11.) The true reason, why the father gives away his daughter, probably is, because, in ancient times, the authority of a father was almost despotic MATRIMONY. 465 the Man with his right Hand (12.) to take the Woman by her right Hand, and to say after him as folio weth : (13.) I M. take thee N. to my wedded Wife, to have and to hold from this day forward, for belter for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death ns do part, according to God's holy ordinance ; and thereto I plight thee my Troth. (14.) 7 Then shall they loose their Hands, and the Woman with her right Hand taking the Mhn by his right Hand, shall likewise say after the Minister : I N. take thee M. to my wedded Husband, to have and to hold from this day forward. The children were considered as his property. When any other person gives her away, he is sup- posed to be deputed by the father, or to act with his permission. At present the ceremony shews the father's consent; and that the authority, which he before possessed, he now resigns to the husband. Shepherd. (12.) The joining of hands naturally signifies contracting a friendship, and making a covenant, as observed before ; and the right hand especially was esteemed so sacred, that Cicero calls it the " witness of our faith :" and therefore, the joining of these being used in all covenants, no wonder it should be observed in the solemn one of marriage. Accordingly we find it has been used, upon this occasion, by Heathens, Jews, and Christians in all ages. Wheatly. In both the ancient and modern offices of the Eastern and Western Churches, the priest is directed to join the hands of the man and woman, that each may confirm the covenant to the other. Shepherd. (13.) The declaration of the consent of the par- ties, already given, may be considered as a form of espousals; but the mutual stipulation, which each is to repeat with their own lips, is the most essen- tial part of the marriage ceremony. As a form of contract, the mutual stipulation pre- scribed by our Church is explicit and full. It comprehends whatever is essential to any contract. What adds to its beauty and excellence, is its plainness and simplicity. The sense is so clear, that it cannot be mistaken by the most ordinary c.pacity. Shepherd. (14.) Or, as the woman says, "I give thee my I troth :" that is, for the performance of all that has '■' tjecn said, they, each of them, lay their faith or truth to pledge : as much as if they had said. If I perform not the covenant I have made, let me for- feit my credit, and never be counted just, or honest, 59 for better for worse, for richer for poorer, in sickness and in health, to love, cherish, and to obey, till death us do part, according to God's holy ordinance ; and thereto I give thee my Troth. IT Then shall they again loose their Hands, and the Man shall give unto the Woman a Ring. (15.) And the Minister taking the Ring shall deliver it unto the Man, to put it iipon the fourth Finger of the \Voman''s left Hand.. And the Man holding the Ring there, and taught by the Minister, shall say, WITH this Ring I thee wed, (16.) and with all my worldly goods I thee endow : (17.) In the name of the Father, and of the Son, and of the Holy Ghost. (18.) Amen. or faithful any more. And therefore ihey ought well to consider this vow, before they make it ; and beware, that they never brake it. 'Dean Comber, Wheatly. (15.) Besides the plecli;e of our truth, there is a visible pledge also, namely, " the rino;," which be- ing anciently the seal hy which all orders were signed, and all choice things secured, the delivery of this was a sign, t'.ai the party to whom it was giv^n was admitted into the nearest friendship and the highest trust, so as to be invested with our au- thority and allowed to rtianage our treasure and other concerns, (Gen. xli. 42 ;) and hence it came to be a token of love, (Luke xv. 22 ;) and was used in matrimony not only among the Jews and Gen- tiles, but the Christians also, who, in Clemens Alexandrinus'stime, gave their spouse a ring to de- clare her worthy of the government of the family, and thus it hath been used ever since. And we may observe, the matter, of which this ring is made, is gold, to signify how noble and durable our af- fection is ; the form is round, to imply that our re- spect shall never have an end : the place of it is on the fourth finger of the left hand, where the an- cients thought was a vein which came directly from the heart, and where it may be always in view : and being a finger least used, where it may be least subject to be worn out. But the main end is to be a visible and lasting token and remem- brance of this covenant^ which must never be for- gotten; and if in ordinary bargains we have some lasting thing delivered as an earnest or pledge and memorial, much more is it needful here : and to scruple a thing so prudent and well designed, so anciently and universally used, does not deserve our serious confutation. Dean Comber. The ring is by positive institution " a token and pledge of the covenant made " by the parties con- tracting marriage : and as it is a permanent monu- ment of the vows and promises then reciprocally 466 MATRIMONY. ^ TTien the Man, leaving the Ring upon the fourth Finger of the Woman^s left Hand, the Minister shall say, Let us pray. (19.) OUR Father, who art in heaven, Hallow- ed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And for- give US our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; Bat deliver us from evil. Amen. O ETERNAL God, Creator and Preserv- er of all mankind, giver of all spiritual grace, the author of everlasting life ; send thy blessing upon these thy servants, this man made, so it ought to be a perpetual monitor, that these vows be religiously observed, and these pro- mises faithfully performed. Shepherd. (16.) When the ring is delivered, the husband speaks to his wife, declaring the meaning general of this significant token, " with this ring I thee wed," that is, this is a pledge of that covenant of matrimony which I ju5t now make with thee. Dean Comber. (17.) These words promise a maintenance suit- ed to the man's quality, or a participation of his fortune and estate. Wherever he is master, she is mistress. The wife is to have all things in com- mou with her husband, except the power of aliena- ting his estate. Shepherd. (IS.) This is a solemn ratification of the en- gagement: and he that has made it should remem- ber, that every wilful violation of the covenant is an act of injustice done to the woman, and an oflfence committed against the Almighty. Dean Comber, Shepherd. (19.) The introduction to the benedictory prayer is copied from the form in the manual of Sarum, and other of the sentiments are borrowed from the Roman ritual: but instead of a blessing on the ring, which is prescribed in these offices, we are directed to implore a blessing on the parties which have contracted marriage: beseeching God that they may be enabled surely to perform the vow and covenant betwixt them made, whereof the ring given and received is a token and pledge, and may ever remain in perfect love and peace together, and live according to God's holy laws. As an example of matrimonial fidelity our form specifies Isaac and Rebekah, who were probably selected for this reason. Isaac is the only Pa- triarch who had not a plurality of wives. He lived with Rebekah according to the divine ordinance in the primitive institution of marriage. The Greek offices enumerate Abraham and Sarah, Jacob and and this woman, whom we bless in thy name ; that as Isaac and Rebecca lived faithfully together, so these persons may sure- ly perform and keep the vow and covenant betwixt them made, (whereof this Ringo;iven and received is a token and pledge,) and may ever remain in perfect love and peace together, and live according to thy laws, through Jesus Christ our Lord. Amen. IT Then shall the Minister join their right Hands (20.) together, and say : Those whom God hath joined together, let no man put asunder. IT Then shall the Minister speak unto the Com- pany : FORASMUCH as M. and N. have con- Rachel, Moses and Zipporah, and others: but in the Roman ritual, no particular instance of conju- gal fidelity is either mentioned or alluded to. Dean Comber, Shepherd. (20.) The covenant being thus made, and a bless- ing begged on it, the next thing is, "the Church's ratification " thereof in the name of God, Avho, be- ing the supreme Lord, ought to confirm his ser- vants' marriages : and this is done, first by declar- ing the authority upon which this covenant is founded, namely, upon the divine autnority ; for the rite of God's instituting, the vow flath been made iitnis presence, and promise made to him and in his name, wherefore God hath joined those who are thus married ; and we declare in our Sa- viour's words, (Matt. xix. 6.) " Those whom God hath joined together, no man may put asunder." Secondly, the priest publisheth the marriage cove- nant, by repeating the manner in which it was made, by mutual " consent " declared, and by a solemn vow made " in the presence of God " and the " congregation," by plighting their troth " and giving a ring" as the visible and lasting pledge thereof, as well as "by joining hands:" therefore he now sets God's seal to this holy and religious compact to make it perfect and complete, '"pro- nouncing them to be man and wife together, Jn the name of the Father, of the Son, and of the Holy Ghost, Amen." That is, they are joined rightly, according to the Christian rules, and by God's own authority, so that the union is sacred, and inviolable. Thirdly, this part i? concluded with a solemn benedictici , tor bem? mice by the divine authority and direction, the institution be- ing his, and he being authorizer of, and witness to, the marriage, the priest may without scruple pro- nounce God's blessing on the parlies, mentioning the whole Trinity in whose name the vow was made, and desiring God to bless them with all ii % MATRIMONY. 467 seated together in holy Wedlock, and have witnessed the same before God and this com- pany, and thereto have given and pledged their troth, each to the other, and have de- clared the same by giving and receiving a Ring, and by joining hands ; 1 pronounce that they are Man and Wife ; in the name of the Father, and of the Son, and of the Holy Ghost. Amen. good things, "to preserve and keep them" from all evil, praying that he will be kind and "favourable" ^ to them, giving them such "grace," that they may " live " so lovingly and holily together " in this life," that, when they come into that world where they neither marry nor are given in marriage," they may T[ And the Minister shall add this Blessing : GOD the Father, God the Son, God the Holy Ghost, bless, preserve, and keep you : The Lord mercifully with his favour look upon you, and fill you with all spiritual bene- diction and grace ; that ye may so live toge- ther in tViis life, that in the world to come ye may have life everlasting. Amen. be both" made happy, and meet "in everlasting life. Amen." This is the priest's blessing, which is so comprehensive and so effectual, that the whole office was anciently called, " The blessing of the priest," which happily concludes this part. Dean Combep- ( ^8 ) THE ORDER FOR THE VISITATION OF THE SICK (^ ) If When any Person is sick, notice shall be given thereof to the Minister of the Parish; who, com- ing into the sick Person's House, shall say, (2.) Peace be to this House and to all that dwell in it. (1.) Ta so uncertain a world, where sickness sometimes interrupts the very joys of marriage, it is no wonder that this sad office should be placed next to matrimony : for all people in all conditions, of all ages and sexes, are subject to diseases con- tinually : so that when any person falls sick, those that are in health must "remember them, as being themselves also in the body," (Ilcb. xiii. 3,) and liable to the sara3 calamities; and all Christians are commanded to visit their neighbours in this estate, and are promised they shall be rewarded by God for so doing. Psal. xli. 1, 2; Matt. xxv. 34. 36; James i. 27; Ecclus. vii. 35. And in the primitive times they were famous for this piece of charity. But it is especially the duty of the Cler- gy, "to viait the sick," a duty instituted and en- joined by God himself; " Is any sick among you ? let him call for the elders of the Church, and let them pray over him, anointing hira with oil in the name of the Lord ; and the prayer of faith shall save the sick, and the Lord shall raise him, up, and if he hath committed sins, they shall be for- given him." James v. 14, 15. In which words (being the original and foundation of this office) we may note, first, that the duty is enjoined by divine authority, and therefore it is not barely a point of civility, but an act of religion, and a ne- cessary duty which God requires from us. Secondly, The lime to perform it is, " when any are sick among us ;" for then the parties have most need of com- fort, advice, and prayers, to support them and pro- cure help for them as also to prepare them for their last and great account ; and then these religious ex- ercises will do us most good, because sickness em- bitters the world and endears heaven to us, raking us pray devoutly, and hearken willingly to holy advice ; so that this happy opportunity must not be lost : nor may it be deferred till the sick persons be very weak and nigh to death, for then they are incapable either to join in the office, or to receive the main benefits thereof ; and the word in St. James is, " if any be T[ When he cometh into the sick Man^s presence he shall say, kneeling down, REivIEMBER not, Lord, onr iniquities, nor the iniquities of our forefathers ; spare us, good Lord, spare thy people, whom tlioa infirm," (ver. 14 ;) to note, this should be done in tlie beginning of sickness, and not put cfT till the physicians give men over. Thirdly, As to the manner of performing this duly; 1. The sick man (or his friends) must " send for the priest," who else may either not knov/ of his sickness, or when it may be seasonable to visit ; and if he come un- sent for, it is more than he is obliged to do : but yet it is an act of great charity, because God re- quries the elders of the Church shall do this duty. The sick man must pray for himself, (ver. 13;) and his neighbours may pray with him and for r him, (ver. 16 ;) but neither cf these sufficeth, he must send for the minister besides, who, now the Church is settled, lives not far from him, and he is most able to give counsel, and most likely to pre- vail, because God requires him to perform this of- fice, which is described in St. James, 1. By " pray- ing over hira," that is, beside him in the house where he lies sick. And since God enjoins pray- ers shall be made, and doth not prescribe the form ; as all other Churches have made proper forms, so hath ours also composed this, which is the most full and useful office on this occasion extant in the world. 2. In St. James's time, and as long as the miraculous gift of healing continued, they "anoint- ed the sick with oil also in the name of Jesus," not to convey any grace to the soul, (as the Papists now pretend to do by their extreme unction, late- ly made a sacrament,) but to work a miraculous cure which was the usual effect in those ages. But the power and gift being now ceased, the reformed Churches left off the oil, which was the sign, be- cause the thing signified was now taken away. But yet we retain all the substantial parts of this office. 3. Here are by St. James set down "the benefits" which may be obtained by it, which are annexed to the "prayer of faith," the part which was not ceremonial, and which continues still as the benefits also shall do, namely. This shall be a means " to save the sick ;" and more particularly - — VISITATION OF THE SICK. 469 hast redeemed with thy most precious blood ; and be not angry with us for ever. Answer. Spare us, good Lord. H Then Ihe Minister shall say, * liet us pray. Lord, have mercy upon us. (3.) Christ, have mercy upon us. Lord, have mercy upon us. OUR Father, who art in heaven, Hal- lowed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And forgive us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; But deliver us from evil. Amen. Minister. O Lord, save thy servant ; Ansioer. Who putteth his trust in thee. Minister. Send hi?n help from thy holy place ; 1. "'The Lord shall raise him up," that is, if God see that health be good for him, the devout per- forming of this office shall contribute to his reco- very : or, 2. However (because men are mortal and must die at some time) it shall be a means "to procure forgivenesSi" of the sins he "hath // committed." Wherefore as We love our friends, or our own souls, all care must be taken that this necessary and profitable office be not neglected. Dean Comber. (2.) When the priest enters the sick man's house, he salutes all that are in it, with that phrase which our Lord ordered his disciples to use when they went to cure both souls and bodies, (Luke x. 5,) "Peace be to this house;" which is a pious wish, for the health and prosperity of all " that dwell in it," and Christ hath promised it shall have its effect, and prove a real blessing. And because the litany is the proper office for averting evil, all of it should be used here, only in consideration of the parties' weakness, one petition is taken out of it, wherein we beg of God (who for our sins lays sickness on us) "not to remember our iniquities, nor those of our forefathers," which we have made ours by imitating them: but to " spare us " even from temporal judgments, because Christ hath " redeemed us with his precious blood :" however we entreat him to deliver us from eternal death, and "not to be angry with us for ever." To which all that are present, as suffering, or deserving to suffer, say, " Spare us, good Lord." And as all those who came to Jesus of old to be healed, used to cry, "Lord, have mercy on us," so do we here on the like occasion supplicate the whole Trinity for mercy, in that ancient form, called the lesser litany. Dean Comber. Answer. And evermore mightily defend him. Mitiister. Let the enemy have no advan- tage of him ; Answer. Npr the wicked approach to hurt him^. Minister. Be unto him, O Lord, a strong tower, Answer. From the face of Ais enemy. Minister. O Lord, hear our prayer ; Answer. And let our cry come unto thee. Minister. O LORD, look down (4.) from heaven,' behold, visit, and relieve this thy servant. Look upon him, with the eyes of thy mercy ; give him, comfort and sure confidence in thee ; defend him from the danger of the enemy; (5.) and keep him in perpetual peace and safety, through Jesus Christ our Lord. Am.en. (3.) This seems to be the proper petition for miserable persons : for those sick and distressed creatures, that came to Jesus for help, did gene- rally address themselves to him in these words. " Have mercy on us " was the prayer of the two blind men, (Matt. xx. 30; ix. 27:) and the woman of Canaan, with the father of the lunatic, used the same supplication, (Matt. xv. 22; xvii. 15:) and since it prevailed with our Lord in his hu- miliation to pity, heal, and help those who used it there ; we may with more comfort send it up to him now in his exaltation. The whole Catholic Church hath ever esteemed it very fit for this pur- pose, in that it is so early found in the Western, and so often repeated in the Eastern offices for the sick. Dean Comber. (4.) That, which hath been more briefly desired in the responses, is now collected into two larger prayers, thence -rightly called Collects. The first of which is for support under the affliction : the second, either for removing the affliction, or how- ever for sanctifying it. Dean Comber. The last of these prayers was shorter before the last review. It then contained instances borrowed from the Roman offices; which, being examples of miraculous cures, such as are not now to be ex- pected, were prudently left out, and supplied with some other more suitable petitions. Dean Comber, Wheatly. (5.) Faith and confidence in God is the only shield to secure the sick man from Satan's darts. Eph. vi. 16. And if this fail not, (Luke xxii. 32,) though he may be tempted and assaulted, he shall not be overcome. There is "danger" that this " enemy" may now tempt him, if he have lived carelessly, to despair ; if piously, to presumption ; 470 VISITATION OF THE SICBL HEAR us, Almio^hty and most merciful God and Saviour : Extend thy accustomed goodness to this thy servant, who is grieved with sickness. Sanctify, we beseech thee, (rt.) this thy fatlierly correction to him; that the sense o{ his weakness may add strength to his faith, and seriousness to his repen- tance: that if it shall be thy good pleasure to restore him to his former health, he may Tsay lead the residue of his life in thy fear, and to thy glory : Or else jjive him grace so to take thy Visitation, that after this painful life ended, he may dwell with thee in life everlasting, through Jesus Christ our Lord, Am,en. IT Then shall the Minister exhort the sick Per- son (7.) after this form, or otherwise: (8.) if he be weak, to impatience; if he be wavering, to unbelief; if he be worldly, by unwillingness to die ; if he be secure, to defer his repentance : but we pray that God will preserve him from "the danger," and mischief of consenting to any of these temptations, and make him trust firmly in his mercy, and see clearly his own unworthiness; bear patiently what he hath so justly deserved ; hold fast his good principles, and be very willing to die if God pleaseth, and very diligent while he lives to repent sincerely ; so &hall he be "kept perpetually" in '"peace and safety^" his mind shall be in quiet, and his outward condition safe ; this therefore we beg " through Jesus Christ our Lord. Amen." Dean Comber. (G.) The sufferer and his weaker friends may perhaps only desire present ease and restoration t.o health ; but since health itself would not be a mer- cy, till the correction had effected that good end for which God sent it, we first pray. That he will " sanctify it to him," so as it may make him peni- tent and devout, humble and holy ; for we know it is not the stroke of an enemy designing present destruction, but a '' fatherly correction," for he hath lime given him, and is yet sensible of his con- dition ; we pray therefore " that the sense of his weakness" and extreme danger may make him take faster hold of God's mercy, (so absolutely ne- cessary now,) and " add strength to his faith, and seriousness to his repentance," that he may perform it thoroughly and sincerely now, since this may be the last opportunity that ever he will have to judge himself before he come to God's judgment-seat; or if he have a longer time, this sickness cannot end well, whether it be in life or death, without this unfeigned repentance. Dean Comber. (7.) It is a part of a minister's office to exhort, as well as to pray for his people, and that not only in time of health, but also in sickness; (1 Thess. V. 14 ; 2 Tim. iv. 2 :) for then they stand DEARLY beloved, know this, that Al- mighty God is the Lord of life and death, and of all things to them pertaining ; as youth, strength, health, age, weakness, and sickness. Wherefore, whatsoever your sick- ness be, know you certainly that it is God's visitation. And for what cause soever this sickness be sent unto yoti ; whether it be to try your patience for the example of others, and that your faith may be found, in the day of the Lord, laudable, glorious, and honoiArable, to the increase of glory and end- less felicity ; or else it be sent unto you to correct and amend in you whatsoever doth offend the eyes of your lieavenly Father; know you certainly, that if you truly repent you of your sins, and bear your sickness pa- in most need of directions, and are then most likely to follow wholesome advice. The Church therefore, being unwilling to lose so likely an op- portunity 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 jjriest was ordered to use to the sick by an ancient council above eight hundred years ago. It consists first of "instructions," con- cerning the author of afflictions, the ends for which they are sent, the manner how we are to hear them, anJ^he 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, 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 in 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 oi V the sick, by proper arguments, precepts, and ex- amples. And now, being in hopes that his mind is com- posed, the minister proceeds to give him such ad- vice 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 be- cause one part of his vow was, " to believe all the articles of the Christian faith," therefore the priest particularly inquires into tl>e sick man's belief. For to doubt of, or deny any of these articles, is to forsake the faith into which he was baptized. Wheatlt. VISITATION OF THE SICK. in tiently, trusting in God's mercy for his dear Son Jesus Christ's sake, and render unto him humble thanks for his fatlierly visitation, submittinor yourself wholly unto his will, it shall turn to your profit, and help you for- ward in the right way that leadeth unto ever- lasting life. IT If the Person visited be very sick, then the Minister may end his Exhortation in this place, or else proceed : TAKE therefore in good part the chas- tisement of the Lord: For, as Saint Paul saith in the twelfth chapter to the Hebrews, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons : For what son is he whoipthe father chasteneth not? But if ye be with- out chastisement, whereof all are partakers, then are ye bastards, and not sons. Fur- thermore, we have had fathers of our flesh, which corrected us, and we gave Ihem reve- rence : shall we not much rather be in sub- jection unto the Father of spirits, and live ? For they verily for a few days chastened us after their own pleasure ; but he for our pro- fit, that we might be partakers of his holi- ness. These words, good brother, are writ- ten in holy Scripture, for our comfort and instruction ; that we should patiently and with thanksgiving bear our heavenly Fa- ther's correction, whensoever, by any man- ner of adversity, it shall please his gracious goodness to visit us. And there should be no greater comfort to Christian persons, than to be made like unto Christ, by suffering pa- tiently adversities, troubles, and sicknesses. For he himself went not up to joy, but first he suffered pain : He entered not into his glory, before he was crucified. So truly our way to eternal joy, is to suffer here with Christ ; and our door to enter into eternal life, is gladly to die with Christ, that we may (8.) The prayers are all prescribed : but the ex- hortation is left arbitrary to the discretion of the priest, who can hardly be thought to make a better. j^' Bp. Sparrow. (9.) This examination concerning the faith of the person, whether it be Christian, is very neces- sary : for, if that be wrong, all is wrong. Christian religion consists in these two : a right faith, and a righteous life : and as a right faith without a right- eous life will not save, so neither will a righteous life, without a right belief. He that hath said, "Do this, and live," hath said, "Believe, and live :" and how can we think him safe, that lives rise again from death, and dwell with him in everlasting life. Now, therefore, taking your sickness, which is thus profitable for you, patiently, I exhort you, in the name of God, to remember the profession which you made unto God in your Baptism. And for- asmuch as after this life there is on account to be given unto the righteous Judcre, by whom all must be judged, without respect of persons ; I require you to examine your- self, and your estate, both toward God and man ; so that, accusing and condemning yourself for your own faults, you may find mercy at our heavenly Father's hand for Christ's sake, and not be accused and con- demned in that fearful judgment. There- fore I shall rehearse to you the Articles of our Faith ; that you may know whether you do believe as a Christian man should, ^ or no. IT Here the Minister shall rehearse the Articles of the Faith, (9.) saying thus : DOST thou believe in God the Father Almighty. Mak^r of heaven and earth 1 And in Jesus Christ his only begotten Son, our Lord? And that he was conceived by the Holy Ghost, born of the Virgin Mary ; that he suffered under Pontius Pilate, was crucified, dead, and buried ; that he went down into hell, and also did rise again the third day; that he ascended into heaven, and sitteth on the right hand of God the Father Almighty ; and from thence shall come again, at the end of the world, to judge the * quick and the dead? And dost thou believe in the Holy Ghost ; The holy catholic Church ; The commu- nion of saints; The remission of sins ; The resurrection of the flesh ; And everlasting life after death ? IT The sick Person shall answer, All this I steadfastly believe. indeed justly, but blasphemes impiously ? This then is a principal interrogatory, or question to be put to the sick person, whether he believes as a Christian ought to do? And this the minister does by rehearsing to him the Creed. And there can be no better rule to try it by : for whatsoever was prefigured in the patriarchs, or taught in the Scrip- tures, or foretold by the prophets, concerning God the Father, Son, and Holy Ghost, is all briefly contained in the Apostles' Creed. The ancient fathers' say, " This Creed is the touchstone to try true faith from false ; the rule of faith, contrary to which no man may teach or believe." " This toe 472 VISITATION OF THE SICK. T[ Then shall the Minister examine whether he repent him truly of his sins, (10.) and be in charity with all the world ; (11.) exhortinghim to forgive, from the bottom of his heart, all Per- sons that have offended him; and if he hath offended any other, to ask them forgiveness ; and where he hath done injury or wrong to any man, that he make amends to the ut- termost of his power. And if he hath not before disposed of his goods, (12.) let him then be admonished to make his Will, and to declare his debts, what he oweth, and what is Catholic Church received from ihe apostles. Hold- ing this rule, we shall be able to convince all here- tics whatsoever, that they departed from the truth." Bp. Sparrow. (10.) The first direction given (which was 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, (Rom. iii. 23 ;) 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. fVheatly. And if he find the sick person hath examined slightly, or is not very sensible of the number, na- ture, and desert of his sins, not heartily grieved for them, or not steadfastly resolved (if he recover) to amend his life : the priest must impartially tell him the danger of dying in that impenitent state, and labour to bring him to repentance now, or else he must perish for ever. God's minister must not fear any man's anger, or destroy him by concealing this necessary though unpleasing truth from him : and every man ought to give his spiritual physician leave to be plain and impartial, since his own sal- vation depends upon it. Dea7i Comber. (11.) In the next place he is to consider, "whe- ther he be in charity with all the world, exhorting him to forgive, from the bottom of his heart, all persons that have ofiended him." For there is not any duly 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, for- give them, for they know not what they do," (Luke xxiii. 34;) and, "Lord, lay not this sin to their charge," (Acts vii. 60:) 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 owing unto him, for the better discharging oj his conscience, and the quietness of his Exe- cutors. But men shoidd often be put in remem- brance to take order for the settling of their temporal estates, whilst they are in health. IT The Exhortation before rehearsed, may be said before the Minister begin his Prayer, as he shall see cause. \^ Tf The Minister shall not omit earnestly to move (13.) such sick persons as are of ability, to be liberal to the poor. when we are laught 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. Matt, xviii. 23. &c. But besides the sick person's forgiving those that have offended him, "if he has offended any other, he must ask them forgiveness ; 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 there- fore he can expect nothing but condemnation from that Judge, who knows the tendency and temper of his mind. Wheatly. (12.) After the exercise of these two branches of charity, should follow the third, namely, that of giv- ing to the poor: but before the sick man be ex- horted 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 what 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 the settling of their temporal estates while they are in health :" for no man is sure but that he may be taken off sud- denly, without having time to perform it ; or though he may be seized 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 un- derstanding hold good and perfect to the last; yet sure it must be a disturbance to a dying man, to VISITATION OF THE SICK. 473 X And then the Minister shall say the Collect fol- lowing. Let us pray. O MOST merciful God, who, according to the multitude of thy mercies, dost so put away the sins of those who truly repent, that thou rememberest them no more ; open tliine eye of mercy upon this thy servant, who most earnestly desireth pardon and forgive- ness. Renew in him, most loving Father, whatsoever hath been decayed by the fraud and malice of the devil, or by his own carnal will and fraihiess; preserve and continue this sick member in the unity of the Church ; consider his contrition, accept liis fears, as- suage /uspain, as shall seem to thee most expedient for him. And forasmuch as he putteth his full trust only in thy murcy, im- pute not unto hi7n his former sins, but strengthen him with thy blessed Spirit : and when thou art pleased to take hi^n hence, take him unto thy favour, through the merits of thy most dearly beloved Son Jesus Christ our Lord. Amen. have those moments taken up in ordering and dis- posing of his worldly aflairs, which ought to be era- ployed in preparing him for eternity. However, if our carelessness has deferred it till then, it must by no means be omitted now. Wheatly. (13.) The minister "may not forget to move the sick person," and that most earnestly, "to liber- ality, towards the poor. This is to have mercy upon our own souls," says St. Augustin, or " to make Christ our heir." For when the poor receive from us, Christ stands by, and reaches out his hand to receive with them. "Inasmuch as ye have done it to one of tnese little ones, ye have done it to me." Matt. xxv. 40. And as is it always necessary to be put in mind of this duty, so espe- cially at this time of sickness: for then " we are failing," and therefore most necessary it is then, to "make friends of the unrighteous mammon, that, when" we fail, "they may receive us into ever- lasting habitations." Luke xvi. 9. Then we are going to give up our account to God ; and there- fore then most necessary it is, to do the best we can, to proture a gracious absolution at the day of judgment. Now nothing seems more powerful with God to procure that, than liberality to the poor : " Come ye blessed, for I was hungry, and ye gave me meat." Matt. xxv. 34, 35. Bp. Sparrow. Say not, we must not think to merit heaven by alms deeds. For though heaven be too glorious to be bought by them, (as we teach against the pa- pists, 1 Pet. i. 18.) yet God hath promised to re- 60 T[ Then shall the Minister say this Psalm : (4.) Psalm 130. Deprofundis. OUT of the deep have I called unto thee, O Lord ; Lord, hear my voice. let thine ears consider well the voice of my complaint. If thou, Lord, wilt be extreme to mark what is done amiss ; O Lord, who may abide it? For there is mercy with thee : therefore shall thou be feared. 1 look for the Lord, my soul doth wait for him ; in his word is my trust. My soul fleeth unto the Lord, before the mornino: watch ; I say, before the morning watch. O Israel, trust in the Lord, for with the Lord there is mercy ; and with him is plen- teous redemption. And he shall redeem Israel from all his sins. IT Adding this: (15.) O SAVIOUR of the world, who by thy ward them in heaven who relieve the poor on earth, and gives heaven only to charitable men, (Matt. xxv. 42 :) not for the merit of their charity, but of his free grace, (as we teach against hypocritical and sordid protestants who pretend this only to save their purses ;) give therefore with assurance of reward. Dean Comber. After this Rubric, there follows another, in the Enghsh office, recommending that the sick person make a "special confession of his sins, if he feel his conscience troubled with any weighty matter:" upon which the Priest is to " Absolve him," in a form which our reviewers have done well to reject. Commentators have indeed given a construction to it which may be tolerated, but in its most obvious acceptation, it is too nearly allied to those notions of absolution which have prevailed to such a mis- chievous extent in the Romish Church, t. c. b. (14.) In the English Book, the 71st Psalm is used in this place : the change, however, appears to be judicious. t. c. b. (15.) And now being for aught we know to take our last leave of our dear brother, we do it with giving him a solemn blessing at the parting, ia which way the office is concluded as well in the Eastern as the Western Church. The blessings concluding this service of our own Church are more and fuller than in any other place. They consist of three solemn forms. The first is directed to God the Son, principally designed to obtain pardon for sin by his death and passion. The second is a formal blessing in the name of God the Father, 474 VISITATION OF THE SICK. cross and precious blood hast redeemed us ; save us, and help us, we humbly beseech thee, O Lord. IT Then shall the Minister say, THE Almighty Lord, who is a most strong lower to all those who put their trust iu him, to wliom all thinofs in heaven, in earth, and under the earth, do bow and obey, be now and evermore thy defence ; and make thee know and feci, that there is none other name under heaven given to man, in whom, and tlirough whom, thou mayest re- ceive henlth and salvation, but only the name of our Lord Jesus Christ. A}2icn. ^ Here the Minister may use any part of the ser- vice of this Book, which, in his discretion, he shall think convenient to the occasion; and after that shall say, UNTO God's 2;racious mercy and protec- tion we commit thee : The Lord bless thee and keep thee : The Lord make his face to shine upon thee, and be gracious unto thee : The Lord lift up his countenance upon thee, and give thee peace both now and evermore. Amen. IT Prayers which may be said with the foregoing service, or any part thereof at the discretion of the Minister. IT A Prayer for a sick Child. (16.) O ALMIGHTY God and merciful Father, to whom alone belong the issues of life and death ; look down from heaven, we humbly A chiefly intended to procure the defence of his Provi- dence. The last, which was added at the last re- view, and is a paraphrase on that divine form, (Numb. vi. 24, 25, 26,) is an address to the whole Trinity ; wherein, that the sick person may be safe in life or death, " unto God's gracious mercy and pro- tection," who is able to keep him from fallinf^, and -|t to present him spotless before his throne, "we commit him ;" praying that God the Father may "bless him" with all good, " and keep him" from all evil; that God the Son may look cheerfully on him "and be gracious to him" in the pardon of his sins ; and that God the Holy Ghost may behold him favourably "and give him" that sweet "peace" ll of conscience Avhich will fill him with joy, and car- ry him through death to a glorious immortality, and will support him " now and evermore : Amen." Dean Comber. (16.) There is so much variety in the state of sickness, that it is impossible one form, though it were ever so complete, should be contrived to fit all particular occasions. As to those whose dis- beseech thee, with the eyes of mercy upon this child, now lying upon the bed of sick- ness : Visit him, O Lord, with thy salva- tion ; deliver Imn in thy good appointed time from his bodily pain, and save his soul for thy mercies' sake ; that if it shall be thy pleasure to prolong Ais days here on earth, he may live to thee, and be an instrument of thy glory, by serving thee faithfully and doing good in his generation : Or else re- ceive 1dm into those heavenly habitations, where the souls of those who sleep in the Lord Jesus enjoy perpetual rest and felicity. Grant this, O Lord, for thy mercies' sa';e, in the same thy Son our Lord Jesus Christ, '2 who liveih and reigneth with thee and the*f " Holy Ghost, ever one God, world without ' end. Amen. IT A Prayer for a sick Person, when there ap- pear eth but a small hope (17.) of recovery. O FATHER of mercies, and God of all comfort, our only help in time of need ; we fly unto thee for succour in belialf of this thy servant, here lying under thy hand in great weakness of body : look graciously upon him,0\jQxA ; and the more the outward man decayeth, strengthen him, we bpseech thee, so much the more continually with thy grace and Holy Spirit, in the inner man : Give hiyn unfeigned repentance for all the errors of his life past, and steadfast faith in thy Son Jesus, that his sins may be done away by thy mercy, and his pardon sealed in heaven, before he go hence, and be no temper lies chiefly in the body, and who are of an age that is capable of comfort and advice, and have also their senses and understandings entire, and faculties and time enough to exercise all the fore- mentioned duties of religion ; the former office is very suitable and proper. But there are singular cases which require peculiar prayers, and more in- deed than it is easy to provide 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. The first of these is " for a sick child :" in which case, as a fondness and love of the parents will di- rect 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. Wheatly. 3r^ (17.) When the disease has almost got the vic- tory 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 pre- VISITATION OF THE SICK. 475 more seen. We know, Lord, that there is no word impossible with thee ; and that, if thou wilt, thou canst even yet raise hvm up, and o^rant hiyn a longer continuance amongst us : Yet, forasmuch as in all appearance the time of his dissolution draweth near, so fit and prepare him^ we beseech thee, against the hour of death, that after his de- j parture hence in peace, and in thy favoiir, / his soul may be received into thine ever- / lasting kingdom ; through the merits and mediation of Jesus Christ thine only Son, our Lord and Saviour. Amen. ? A Commendatory Prayer (18.) for a sick Person at the point of departure. O ALMIGHTY God, with whom do live the spirits of just men made perfect, af- ter they are delivered from their earthly pri- sons ; we humbly commend the soul of this thy servant, our dear brother, into thy hands, as into the hands of a faithful Creator, and most merciful Saviour ; most humbly be- seeching thee, that it may be precious in thy sight : Wash it, we pray thee, in the blood of that immaculate Lamb, that was slain to take away the sins of the world ; that what- soever defilements it may have contracted in the midst of this miserable and naughty world, through the lust of the flesh, or the wiles of Satan, being purged and done away, it may be presented pure and without spot before thee. And teach us who survive, in this, and other like daily spectacles of mor- tality, to see how frail and uncertain our own condition is ; and so to number our days, that we may seriously apply our hearts to that holy and heavenly wisdom, whilst we live here, which may in the end bring us paratory exercises of patience and submission, of faitli 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 farther benefits as the Church has pro- vided for him in this excellent form. Wheatly. X" (18.) We know that " when the dust returns to the earth as it was, the spirit returns unto God that gave it," (Eccles. xii. 7 :) and therefore our Sa- viour himself, when he was expiring on the cross, cries out to his Father, " Into thy hands I commend my spirit." Luke jcxiii. 46. And that we are to imi- tate 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 Redeem- er. Acts vii. 59. Accordingly the succeeding ages of the Church always observed the same religious rite. Wheatly. to life everlasting, through the merits of Je- sus Christ thine only Son our Lord. A?nen. T[ A Prayer for Persons troubled (19.) in Mind or in Conscience. O BLESSED Lord, the Father of mer- cies, and the God of all comfort, we beseech thee, look down in pity and compassion upon this thy afflicted servant. Thou writest bitter things against him, and makest him to possess his former iniquities : Thy wrath lieth hard upon him, and his soul is full of trouble. But, O merciful God, who hast written thy holy word for our learning, that we, through patience and comfort of thy holy Scriptures, might have hope; give/iima right understanding of Aiw- self, and of thy threats and promises ; that lie may neither cast away /n5 confidence in thee, nor place it any where but in thee. Give him, strength against all his temptations, and heal all his distempers : Break not the bruised reed, nor quench the smoking flax : Shut not up thy tender mercies in displeasure ; but make him to hear of joy and gladness, that the bones which thou hast broken may re- joice : Deliver him from fear of the enemy, and lift up the light of thy countenance upon Aiwi; and give him peace, through the merits and mediation of Jesus Christ our Lord. Amen. IF A Prayer which may be said by the Minister in behalf of all present at the Visitation. O GOD, whose days are without end, and whose mercies cannot be numbered ; make us, we beseech thee, deeply sensible of the shortness an^ uncertainty of human life ; and let thy Holy Spirit lead us through tliis (19.) When any become melancholy through bodily 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 pliysician 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. ih. Here ends the Visitation office, in the English Book. The Prayers which may be said "in be- half of all present at the visitation," or " in case of sudden surprise and immediate danger," and the " Thanksgiving for the beginning of recovery," were added at our revision. They are taken from Bp. Taylor. t. c. b. 476 VISITATION OF THE SICK. /. vale of misery, in holiness and rio;hteou!?- ness, all the days of onr lives : That, when we shall have served thee in our g-eneration, we may be gathered unto our fathers, hav- ing the testimony of a good conscience ; in the communion of the catholic Church ; in the confidence of a certain faith ; in the comfort of a reasonable, religious, and holy hope; in favour with thee our God, and in perfect charity with the world : All which we ask through Jesus Christ our Lord. Amen. IT A Prayer -which may he said in case of sudden su-'^prise or immediate danger. O MOST gracious Father, we fly unto thee for mercy in behalf of this thy servant, here lying under the sudden visitation of thine hand. If it be thy will, preserve his life, that there may be place for repentance : But, if thou hast otherwise appointed, let thy mercy supply to hijn the want of the usual opportunity for the trimming of his lamp. Stir up in Aim such sorrow for sin, and such fervent love to thee, as may in a short time do the work of many days : That among the praises which thy saints and holy angels shall sing to the honour of thy mercy through eternal ages, it may be to thy un- speakable glory, that thou hast redeemed the soul of this thy servant from eternal . death, and made him partaker of the ever |— lasting life, which is through Jesus Christ ' our Lord. ^Amen. IT A Thanksgiving for the beginning of a re- covery. GREAT and mighty God, who bringest down to the grave, and bringest up again; we bless thy wonderful goodness, for having turned our heaviness into joy and our mourning into gladness, by restoring this our brother to some degree of Ins former health. Blessed be thy name that thou didst not forsake him, in his sickness ; but didst visit him with comforts from above ; didst support him, in patience and submission to thy will ; and, at last, didst send him sea- sonable relief. Perfect, we beseech thee, this thy mercy towards him ; and prosper the means which shall be made use of for his cure : That being restored to health of body, vigour of mind, and cheerfulness of spirit, he may be able to go to thine house, to offer thee an oblation with great gladness : and to bless thy holy name for all thy good- ness towards him, through Jesus Christ our Saviour : To whom with thee and the Holy Spirit, be all honour and glory, world with- out end. Amen, (477) THE COMMUNION OF THE SICK.(i' TI Forasmuch as all mortal men are subject to many sudden perils, diseases, and sick- nesses, and ever uncertain what time they shall depart out of this life ; therefore, to the intent they may be always in readiness to die, tohensoever it shall please Al- mis^hty God to call them, the Ministers shall diligently from time to time [but espe- cially in the time of pestilence, or other infectious sickness) exhort their parishioners to the often receiving of the Holy Communion of the Body and Blood of onr Saviour Christ, when it shall be publicly administered in the Church, that so doing, they 'may, in cnse 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 Comrnunion in his house ; tJten he must give timely notice to the Minister, signifying also how many titer ear e to communicate with him, {which shall be two at the least ;) and all things necessary being prepared, the Minister shall there celebrate the Holy Communion, beginning with the Collect, Epistle, and Gospel, here folloicing : The Collect. ALMIGHTY everlivino^ God, Maker of mankind, who dost correct those whom thou dost love, and chastise every one whom thou dost receive ; we beseech thee to have mer- cy upon this thy servant visited with thine hand ; and to grant that he may take his sickness patiently, and recover his bodily health, if it be thy gracious will ; and that whensoever his soul shall depart from the body, it may be without spot presented unto thee, through Jesus Christ our Lord. Amen. (1.) It has been the constant usage of the Church, in all probability derived from the apostolical times, for persons dangerously sick to receive the holy Sa- cramentof the Lord's Supperfor theirspiritualcom- fort and assistance. Hence this private Commu- nion obtained the name of viaticum among the La- tins, and a correspondent name among the Greeks : that is, provision as it were laid in to sustain them in their journey to the other world. Our Church follows this example of the primitive ages. And rather than the sick man should want so necessary a comfort, we are allowed to dispense it in a pri- vate house, and to a small company, which in other cases we avoid. Indeed there are divers weighty reasons why the dying Christian should receive this sacrament, and why ministers should persuade them to it, and labour to fit them for the worthy re- ceiving of it. For, 1, This is the highest mystery of religion, and fittest for those who are by sick- ness put into a heavenly frame and are nearest to perfection. 2. This is God's seal of remission to all that receive it with penitence and faith. 3. The Epistle. Heb. xii. 5. MY son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth, he chasteneth ; and scourgeth every son whom he receiveth. The Gospel. St. John v. 24 VERILY, verily, I say unto you. He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life. This arms them against the fear of death, by set- ting Jesus before them, who died for them, and hath pulled out the sting of death. 4. This as- sures them of their resurrection, by keeping ihem members of Christ's body. John vi. 54. 5. It de- clares they die in the peace and communion of the true Church, out of which there is ordinarily no salvation. And if the sick man have done all the duties in the foregoing office, he is prepared to die, and therefore fit for this Communion ; and if he do receive it with devotion, the comfortable assu- rances of God's love, which he gets here, will never leave him till he see God face to face. We shall only add, that lest the fears of the divine displea- sure which sick men are very apt to entertain, should trouble their minds, and hinder their joy and comfort in this holy ordinance, the Church hath chosen a peculiar Epistle and Gospel on pur- pose to comfort them and deliver them from these fears ; and also made a proper Collect to beg patience for them under this their afflic- tion. All which are so plain they need no ex- 478 THB COMMUNION OF THE SICK. IF After which the Minister shall proceed according- to the form before prescribed for the Holy Comiimnion, beginning at these words, Ye who do truly, &c. ^ At the ti7ne of th^ distribution (2.) of the Holy Sacrament, the Minister shall first receive the Comiminion himself and after minister unto those who are appointed to communicate with the side, and last of all to the sick person. 1" But if a man, either by reason (3.) of extre)nity of sickness, or for icant of loarning in due time to the Minister, or for lack of company to receive with him, or by any other just impediment, do not receive the sacrament of Chrisfs Body and Blood, the Minister shall instruct him, that if he do tndy 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, earnestly rejnemhering the benefits he hath thereby, and giving him hearty thanks therefor, he doth eat and drink the body and blood of our Saviour Christ profitably to his souVs health, although he do not receive the sacra- Tnent with his mouth. T When the sick person is visited and receiveth the Holy Comm,union all at one time, then the Mi7iister,for more expedition, shall cut off the form of the Visitation at the Psalm, and go straight to the Com,m,union. 1" In the times of contagious sickness or disease, v)hen none of the parish or neighbours can be gotten to communicate with the sick in their houses, for fear of the infection ; j upon special request of the diseased, the Minister alone may communicate with him. plication, but only require the sick man's devout attention, and then it is hoped they will not fail of their desired effect. Dr. Niclwlls, Dean Comber. (2.) The minister, we Imow, is always to re- ceive 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 communicate with him, through fear of some contagion, or the noisomeness of his disease, may be afraid to drink out of the same cup after him. Whcatly. (y.) We have seen the Church's care to provide all necessaries for a sick person's salvation : it were an happy thing, to see in the people an an- swerable diligence in the use of these ghostly of- fices ; that they would, when they are sick, send for the priest ; not verbally only to comfort them, by rehearsing to.them comfortable texts of Scrip- ture, whether they belong to them or not, (which is not to heal the sick, but to tell them that they have no need of the spiritual physician, by which means precious souls perish, for whom Christ died :) but to search and examine the state of their souls, to shew them their sins, to prepare them by ghostly counsel and exercises of penance, for abso- lution, and the holy Communion ; whereby they might indeed find comfort, remission of sins, and the Holy Ghost the Comforter. And this should be done, while the sick person hath strength and ability to attend and join with him in these holy services. Bp. Sparrow. (479) . THE ORDER FOR THE BURIAL OF THE DEAD.d) 1 Here is to be noted, that the Office ensiling is not to be used (2.) fo?- any unbaptized adults, any loho die excommunicate, (3.) or ivho have laid violent hands upon themselves. (4.) H The Minister, meeting the corpse at the entrance of the churchyard, (5.) and going before it, (6.) either into the church, or toioards the grave, (7.) shall say, or sing, (8.) (I.) If all our prayers and endeavours for our friend prove unavailable for the continuance of his life, we must with patience submit to the will of God, " to whom the issues of life and death be- long:" and therefore, after recommending his soql to God, which immediately upon its dissolution re- turns to him, it is fit we should decently dispose of his body, which is left to our management and care. 2. It is true indeed, the manner of funerals has varied according to the different customs of 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 ;" Avhich is indeed so natural, that some brutes have been observed, by mere instinct, to bury their dead with wonderful care. The body, we know, was formed of the dust at first, and therefore it is fit it should "return to the earth as it was ;" (Gen. iii. 19 ; Eccles. xii. 7 :) insomuch that some hea- thens have, by the light of reason, called burying in the earth, the being " hid in our mother's lap," and the being "covered with her skirt." 3. But though other nations sometimes used in- terment, and sometimes burning; yet the Jews confined themselves to the former alone. There is a place or two indeed in our translation of the Old Testament, (1 Sam. xxxi. 12; Amos vi. 10,) / /f^which miglit lead us to imagine that the right of burning was also used by them sometimes. But upon consulting 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. 2 Chron. xvi. 14; xxi. 19 ; Jer. xxxiv. 5. So that, notwithstanding these texts, we may safely enough conclude, that interment or burying was the only rite with tiiem ; as it was also in after-times with the Christian Church. For wherever paganism was extirpated, the cus- tom of burning was disused ; and the first natural way of laying up the bodies of tlie deceased entire in the grave obtained in the room of it. 4. And this has always been done Avith such solemnity, as is proper to the occasion. Some- times indeed it has been attended with an expen- sive 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 descrip- tion of the persons who interred our Saviour, the enumeration of their virtues, and the everlasting commendation 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 com- mon sense of heathens, shall we thi^lk 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 ? ( 1 Cor. vi. 19 ;) to bodies which were consecrated to the service of God; which bore their part in the duties of reli- gion ; 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 par- ticles of dust summoned together into their due order, and be " fashioned like to the glorious body of Christ," (Phil. iii. 21; see also 1 Cor. xv. 42— 44 ;) as being made partakers of the same glory with their immortal souls, as once they were of the same sufferings and good works! Surely bodies so honoured here, and to be so glorified hereafter, and which too we own, even in the state of death, to be under the care of a divine provi- dence and protection, are not to be exposed and despised by us as unworthy of our regard. Dean Comber, Wheatly ^ 480 THE BURIAL OF THE DEAD. As to the office and order of burial, we must note that the ignorance and corruption of the later cen- turies had not vitiated any of the sacred adminis- trations more than this ot burial; on which the fan- cies of purgatory and prayers for the dead had so great an infljencc, that most oTthe forms now ex- tant consist of little else but impertinent and use- less petitions for the dead. Our protestant Re- formers therefore, remembering St. Augustine's rule, that all this office is designed rather for the comfort of the living, than the benefit of the dead, have justly rejected these superstitions ; and con- trived this present form wholly for the instruction, admonition, and comfort of the attendants on this solemnity, and therein have reduced this matter to its prime intention and use. It is not easy to tell exactly, what the primitive form of burial was: but the Psalms were a principal part of it, as all the fathers testify. They are now also a chief part of this office: and the rest is generally taken out of holy Scripture, being such places as are most proper to the occasion, so as to form altogether a most pious and practical office. Dean Comber. It should be observed, that too many, who at- tend funerals, seem wholly unconcerned at those prayers, which the minister offers up to God: as if they had nothing more to do, than barely to listen to and hear them. I beseech these inconsiderate persons to remember, that the solemnity of funer- als is part of religious worship, and that the whole congregition ought to assist and join therein. And surely, were they duly affected with specta- cles of mortality ; were they sensible of the uncer- tainty of their own lives, and the infinite concerns of that eternity, into which one of their brethren is newly entered ; they coulJ not forbear lifting up their hearts to God, and pouring forth the most fervent devotions, when they pay the last office to their departed friends and neighbobrs. Dr. Bennet. (2.) The persons, capable of Christian burial, are only those within the pale of the Church ; for the rubric excludes all others from this privilege : which is agreeable to the sense of all nations, who have generally thought fit to punish some kinds of malefactors with the want of these rites after their death, as well to afflict the criminal, while he lives, with apprehensions of the disgrace to be done to his body, which is naturally dear to all men ; as to perpetuate the odium of the crime, while the corpse is exposed to public scorn after the offender hath parted with his life. Thus murderers were punish- ed among the Rom:ins : and among the Greeks robbers of temples and sacreligious persons, as also those that betrayed their country, with divers other nortorious transgressors. But 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 that great law of nature, the law of self preservation, by laying violent hands upon them selves. These were forbidden to be buried among the Jews, and among the ancient Romans also. And, to confirm the equity of these customs, we find the Christian councils, as well abroad as at home, have forbidden the clergy to bury those that killed themselves; as doth also our present rubric in imitation of those ancient constitutions. And for very great reason : namely, to' terrify all from com- mitting so detestable and desperate a sin, as is the / wilful destroying of God's image, the casting away 'l__ of their own souls, as well as their opportunities of repentance : the Church hereby declaring, that she hath little hopes of their salvation, who die in an act of the greatest wickedness, which they can never repent of, after it be committed. To these are to be added all that die under the sentence of excommunication, who in the primi- tive times were denied Christian burial also, with the intent of bringing the excommunicated to seek their absolution and the Church's peace for their soul's health, ere they leave this world. All other persons, that die in the communion of the visible Church, are capable of these rites of Christian burial, according to the rules and practice both of the primitive and the present ages. Dean Comber. Though this rubric was not drawn up till 1661, and none of the regulations, which it enjoins, ex- cepting only what relates to persons excommuni- cate, was before that time specified in any of our articles, or ecclesiastical constitutions ; yet it must not be considered as a new law, but merely as explanatory of the ancient canon law, and of the previous usage in England. Shepherd. The word " Adults " was inserted in this rubric at the American revision: from which it appears to have been the intention of the reviewers that the service might be used for unbaptized infants. This cannot be done by the English Rubric. The alteration was probably dictated by tender- ness of feeling. The provision, however, was not o:iginally adopted for the punishment of the infants, who are incapable of crime, but to deter parents from neglecting to have them baptized, t. c. b. (3.) Not that the Church determines any thing concerning the future state of those that depart be- fore 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. "\^'heatly. It has been made a question in England whether this office may be used over such as have been THE BURIAL OF THE DEAD. 481 baptized by the dissenters or sectaries, who have DO regular commission for administering the sacra- ments. Mr. Wheatly seems to think that the Clergyman is not obliged to recognize any bap- tisms but such as are proved by the Parish Regis- ters. But by this rule he would exclude the chil- dren of Roman Catholics, the validity of whose baptism he would not be disposed to dispute. One of the highest tribunals in England, has, however, within a few years past, decided in favour of the legality of the Baptism of Dissenters, upon princi- ples of ecclesiastical law. And Mr. Shepherd well observes that nothing more is necessary for the settlement of this point, than an appeal to the de- cisions of the English Ecclesiastical Courts since the days of Elizabeth. The prosecutions, excom- munications, and pains and penalties to which the Presbyterians were subjected, are so many demon- strations that the Church holds them to be Chris- tians, and admits, of course, the validity of their baptism. To excommunicate him who has no right to Church Communion, would be an absur- dity ; and he has no right to Communion, who is not legally baptized. t. c. b. (4.) Of which sort are to be understood, not all who have procured death unto themselves, but who have done it voluntarily, and consequently have died in the commission of a mortal sin ; and not idiots, lunatics, or persons otherwise of insane mind. The proper judges, whether persons, who died by their own hands, were out of their senses, are the coro- ner's jury. The minister of the parish hath no authority to be present at viewing the body, or to summon or examine witnesses. And therefore he is neither entitled, nor able, to judge in the affair : but may well acquiesce in the public determination without making any private inquiry. Indeed, were he to make one, the opinion, which he might form from thence, could usually be grounded only on common discourse and bare assertion. And it can- not be justifiable to act on these, in contradiction to the decision of a jury after hearing witnesses upon oath. And though there may be reason to suppose, that the coroner's jury are frequently fa- vourable in their judgment, in consideration of the circumstances of the deceased's family with re- spect to the forfeiture, and their verdict is in its own nature traversible ; yet the burial may not be delayed, until that matter upon trial shall finally be determined. But, on acquittal of the crime of self- murder, the body in that case not being demanded by the law, it seemeth that a clergyman may and ought to admit that body to Christian burial. Dr. Burn. (5.) All nations whatsoever, Jews, Heathens, and Christians, have ever had solemn places set apart for this use ; but in permitting their dead to 61 be buried either in or near their places of worsnip, 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 defiled, had always their sepulchres with- out the city, (Luke vii. 12:) and from them it is probable the Greeks and Romans derived, not only the notion of being polluted by a dead corpse, bui the law also of burying without the walls. For this reason the Christians, so long as the law was in force throughout the Roman empire, were obli- ged, in compliance with it, to bury their dead with- out the gates of the city : 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 Church-yards within the walls. However, that the Cliristians did not do this out of any belief that the body of a dead Christian defiled the place or persons near it, may be inferred from their conse- crating their old places of burial into places of divine worship, and by building their Churches, as soon as they had liberty, over some or other mar- tyrs' grave. After Churches were built indeed, they suffered no body to be buried in them ; but had distinct places, contiguous to them, appropria- ted to this use, which, from the metaphor of sleep, by which death in Scripture is often described, were called cemeteries, or sleeping places. The first that we read of, as buried any where else, was Constantine the Great, to whom it was indulged, as a singular honour, to be buried in the Church- porch. 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 this to any person of what dignity soever: and even in our own Church we find, that, in tiie end of the seventh century, an Archbishop of Canterbury had not been buried within the Church, but the porch was full with six of his predecessors that had been buried there be- fore. 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 life- time, as to be worthy of such a burying place :" though above a hundred years afterwards we meet with another canon, made at a council at Winches- ter, that seems again to prohibit all corpses what- soever, without any exception, from being buried in Churches. But in later times, every one that could pay for the honor, has been generally allow- ed it : but since all cannot purchase it, nor the Churches contain all, there is a necessity of pro- viding some other conveniences for this use. And this has generally been done by enclosing some of the ground around the Church, for a burying-place 482 THE BURIAL OF THE DEAD. I AIM t'le resurrection and the life, (9.) saith tlie Lord ; he that believeth in me, though he were dead, yet shall he live : and or Chuicli-yard : that so, as the faithful are goiug to the house of prayer, they may be brought to a fit temper and disposition of mind, by a prospect of tlie graves and monuments of their friends : no- thing being more apt to raise our devotion, than se- rious thoughts upon death and mortality. But •wherever 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 deceas- e.l into its house of rest. Dean Comber, Wheatly. In Eiig'aud, the Church-yard is now intended for the use of the parishioners, and otiiers dying in the parish ; who, as the civilians express it, are entitled to burial there of common right. But no clergyman is compellable to bury any extra-parochial corpse in his Church-yard. It is no part of his parochial duty. It is a matter of mere indulgence, grace, and favour, which he may grant upon whatever terms he pleases : provided such extra-parochial person, or his predecessors, have not, with the concurrence of the minister and parishioners, obtained a faculty from the judge of the Bishop's court, to have a burying place in such church yard for ever. Shepherd. (6.) Without enlarging upon the ancient manner of burial in other particulars, it may be here noted, that the body of the deceased Christian was first washe;l, (Acts i.v. 37;) and sometimes embalmed with very great cost and care : and being decently ivrapped in fine linen, and dressed for the grave, it was put into a coffin, brought forth by the friends ; and, if the person was of great sanctity, or one of the clergy, it was carried on the shoulders of priests or bishops towards the Church or cemetery, where it was to be laid. However, the priest ever went before the corpse, both in the Eastern and Western Church, as our rubric now enjoins ; for he was to begin those holy hymns, wherewith the deceased were brought to their graves : the nearest friends and principal mourners went next ; and then all the company followed in order after the bier: which ancient custom hath this excellent moral in it; To be a memento to us, who survive, that this our de- ceased friend is gone before us ; and that we must all follow him very shortly to the same place. Dtan Comber. (7.) Though it is not expressly stated m the ru- bric, yet it is understood by the Church, and ought to be explained to the people, that tl\e prayers and exhortations in the burial ofEcc are not for the bene- fit ot the dead, but for the instruction and comfort of the living. Whether the Psalms and lesson be read before, or after, the interment ; whether the whosoever liveth and believeth in me, shall never die. St. John xi. 25, 26. 1 KNOW that my Redeemer liveth, (10.) corpse is, or is not, taken into the Church ; are in their own nature matters of indifierence : and so the Church has left them. Still the Psalms and lesson are so exceedingly proper for the occasion, that I presume few clergymen would be disposed to omit them, even if they had, what in this in- stance they have not, a discretionary power. When the rubrics were formed, there was a rea- son for the minister's going to the grave in the first place, which does not at present exist It was then in some places not uncommon, to bury the poorer people without a coffin, the body being wrapped in some thick coarse clothing. On such occasions there might be aa obvious reason for not admitting the corpse to be brought into the Church. And even at present, wli,ere the deceased may have died of the small pox, or any other infectious disease; or when the body is putrid, or otherwise offensive; the minister, for the sake of the health of the com- pany attending the funeral, as well as on account of the congregation, who may assemble the same or the following day, would not, I conceive, exer- cise his discretion improperly, if he should first go to the grave, and then into the Church. Shepherd. (8.) Since the following of a dear and beloved friend to the grave must naturally raise in us some melancholy and concern, the Church calls in the aids of religion to raise and cheer our dejected hearts. It was with this design that pious anti- quity 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. To this end again were those Hallelu- jahs sung of old, as they went to the grave; a cus- tom still retained in many parts of this nation, where they divert the grief of their friends and mourners, by singing Psalms from the house to the very "entrance of the church-yard." y,^ WlIEATLY. ^9.) The priest begins with the words, which were spoken at first by the 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; hav- ing been anciently read for one of the Gospels in the Western Church, and often repeated by the priest in the Greek office. Poor Martha's affi^c- tion and sorrow forhei brother had almost swallow ed up her faith in Jesus, and it is not unusual for the same passions still to prevail to the same ex- cessive degree : but our Lord here comforts both her and us, by reminding us of his omnipotence^ THE BURIAL OF THE DEAD. 483 and that he shall stand at the latter day up- on the earth : and though after my skin worms destroy this body, yet in my flesh shall I see God ; whom T shall see for my- self, and mine eyes shall behold, and not another. Job xix. 25, 26, 27. WE brought nothing into this world, (11,) and it is certain we can carry nothing out. 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, Ave shall be much more at ease ; as remembering 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. Dean Comber, Wheatly. (10.) The book of Job contains so many lively descriptions of the miseries of human life, and the felicity of a religious and holy death, that it hath been anciently esteemed of special use in this of- fice : and the Western Church of old had nine se- veral lessons at burial from hence, beginning at Job vii. 16. And this very sentence is there reckoned the eighth lesson. And it is very proper to this oc- casion, as being a noble example of the exercise of that faith prescribed in the former verse. 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 reproach to us, Avho have fuller and better assurances of it, to be slower in our belief of this article than he. The old translation of these verses in Job, (which was retained in our office till the last review, when from the Septch 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 pres- ent occasion. The words, as they stood then, were 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 be- hold him, not with other, but with these same eyes." Thus the fathers read it, and accordingly explained itof a particular resurrection of this very body. And in this sense it is an admirable consolation to all that mourn for the loss of friends, namely, to be- lieve 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. Dean Comber^ Wheatly. The Lord gave, and the Lord hath taken away ; blessed be the name of the Lord. 1 Tim. vi. 7. Job i. 2L T[ After they are come into the churchy shall be said or sung the following Anthem^ taken from the 29th and 90th Psalms. (12.) LORD, let me know my end, and the (11.) The next grace to be exercised at this time is patience, Avhich, upon these occasions, is often violently assaulted by worldly considerations : 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 useful friend : but what then ? 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: (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, Avhich he may carry away in his hand." Eccles. v. 15. " He shall carry nothing away with him" (saith the Psalmist) "when he dieth, neither shall his pomp follow him." Psalm xlix. 17. Whilst he was engaged on this stage of the world, God furnished him with a habit suitable to the part which he expected him to perform : shall any of us therefore think it strange, that the actor is un- dressed 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 nothing out ; the Lord gave, and the Lord hath taken away ; blessed be the name of the Lord." Wheatly. (12.) The singing of psalms and hymns at fune- rals was a custom used among Christians even from the first ages, and mentioned frequently by St. Jerome, St. Chrysostom, and many others. St. Jerome affirms that this usage arose from primitive tradition : which is very likely, if we consider how generally it hath been observed in the Greek ru- bric. The like use tnere is also in the Latin Church. In compliance with this ancient and universal custom we have Psalms prescribed also. 484 THE BURIAL OF THE DEAD. number of my days ; that I may be certifi- ed how long I have to live. Behold, thou hast made my days as it were a span long, and mine age is even as nothing in respect of thee ; and verily every man living is altogether vanity. For man walketh in a vain shadow, and disquieteth himself in vain ; he henpeth up riches, and cannot tell who shall gather them. And now. Lord, what is my hope? Truly my hope is even in thee. Deliver me from all mine offences ; and make me not a rebuke unto the foolish. When thou with rebukes dost chasten man for sin, thou makest his beauty to con- sume away, like as it were a moth fretting a garment : every man therefore is but vanity. Hear my prayer, O Lord ; and with thine ears consider my calling : hold not thy peace at my tears. For I am a stranger with thee, and a so- journer ; as all my fathers were. O spare me a little, that I may recover my strength ; before I go hence, and be no more seen. Lord, thou hast been our refuge, from one generation to another. Before the mountains were brought forth, or ever the earth and the world were made, thou art God from everlasting, and world without end. Thou turnest man to destruction ; again thou sayest, Come again, ye children of men. which are as agreeable to this solemnity, as any that liave place in the best offices of this kind now extant in the world. Dean Comber. In the English service, the 39th and the 90th Psalms are given entire ; the rubric leaving it to the minister to use one or both of them, according to his discretion. Here we have the most appro- priate parts of both collected into an anthem. T. c. B. The former of these psalms, the 39th, is suppos- ed to have been composed by David, upon Joab's reproaching 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 pray- ers and devout meditations. The other was composed by Moses in the wil- derness upon the death of that vast multitude, who, for their murmuring and infidelity, were sentenced leave their carcases in the wilderness ; and who accordingly wasted by little and little before they ?ame into the land of Canaan. Wheatly. For a thousand years in thy sight are but as yesterday ; seeing that is past as a watch in the night. As soon as thou scatteresl them, they are even as a sleep ; and fade away suddenly like the grass. In the morning it is green, and groweth up ; but in the evening it is cut down, dried up, and withered. For we consume away in thy displea- sure; and are afraid at thy wrathful indig- nation. Thou hast set our misdeeds before thee ; and our secret sins in the light of thy coun- tenance. For when thou art angry, all our days are gone : We bring our years to an end, as it were a tale that is told. The days of our age are threescore years and ten ; and though men be so strong that they come to fourscore years, yet is their strength then but labour and sorrow ; so / soon passeth it away, and we are gone. So teach us to number our days, that we may apply our hearts unto wisdom. Glory be to the Father, and to the Son, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be, world witliout end. Amen. }C \ Then shall follow the Lesson, (13.) taken out of the ffteenth chapter of the first Epistle oj St. Paul to the Corinthians. 1 Cor. XV. 20. NOW is Christ risen from the dead, and (13.) The admirable composers of this office, like that good scribe instructed to the kingdom of heaven, (Matt. xiii. 52,) do bring forth out of their treasures things new and old : that is, as St. Je- rome expounds it, the choicest parts both of the Old and New Testament: after the psalms out of the Old Testament therefore, they have added this Lesson out of the New. And since the faith of the resurrection is not only the principal article of a Christian's belief, but also that which chiefly concerns us on this occasion, as well as to allay our sorrow for the party deceased, as to prepare us freely to follow when God calls ; therefore they have chosen this chapter, which, though it stand among the Epistles, is called St. Paul's Gospel, (ver. 1,) and is the fullest account of the resurrec- tion that the whole Scripture doth afford : that article being here so strongly proved, so plainly described, and so pertinently applied, that nothing could have been so suitable to this purpose, which made it to be anciently taken notice of, as a very I proper passage for funeral occasions. Hence ihe THE BURIAL OF THE DEAD. 485 become the first-frnils of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own or- der : Christ the first-fruits ; afterward they that are Christ's, at his coming. Then Com- eth the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power. For he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death : for he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted which did put all things under him. And when all tilings shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead, if the dead rise not at all ? Why are they then baptized for the dead ? And why stand we in jeop- ardy every hour ? I protest by your rejoic- ing,' which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not ? Let us eat and drink, for to-morrow we die. Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not : for some have not the knowledge of God. I speak this to your shame. But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain ; it may chance of Western Churches of old did read one Epistle out of it, beginning at ver. 51 : and our Salisbury of- 6ce hath taken one little portion outof it, beginning at ver. 20. But our judicious reformers thought not fit to mangle it: beginning therefore with ver. 20, they continue it to the end of the chapter. The lesson consists of three parts : first, the certainty of the resurrection is proved, ver. 20 — 34. Secondly, The queries relating to it are solved, ver. 35 — 54. Thirdly, the application of the whole is made. ver. 55 — 53. Dean Comber. The resurrection of the dead, is "the foundation of our faith, the pillar of our hope, and the key- stone of the Christian fabric :" And at the solem- nization of a funeral, a discourse on this subject is peculiarly proper ; being at once calculated to alleviate our sorrow for the loss of the deceased, to wheat, or of some other grain. But God giveth it a body as it hath pleased him ; and to every seed his own body. All flesh is not the same flesh ; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are al- so celestial bodies, and bodies terrestrial : but the glory of the celestial is one. and the glory of the terrestrial is another.. There is one glory of the sun, and another glory of the moon, and another glory of the stars : for one star diff'ereth from another star in glory. So also is the resurrection of the dead. It is sown in corruption ; it is raised in incor- ruption. It is sown in dishonour ; it is raised M in glory. It is sown in weakness ; it is raised I in power. It is sown a natural body ; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written. The first man Adam was made a living soul, the last Adam was made a quickening spirit. Howbeit, that was not first which is spiritual, but that which is na- tural ; and afterward that which is spiritual. The first man is of the earth, earthy : the second man is the Lord from heaven. As is the earthy, such are they that are earthy : and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say. brethren, that flesh and blood cannot inherit the kingdom of God ; neither doth corrup- tion inherit incorruption. Behold, I show you a mystery : we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump : for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be chang- ed. For this corruptible must put on in- display our hope, to strengthen our faiih, and to encourage us, by persevering in the practice of every virtue, to prepare for our own departure out of this world, and for the resurrection to eternal life. Our Church has accordingly selected, from the writings of St. Paul, the most full and circum- stantial account of the resurrection of the bodies of the dead, that the Scripture supplies. A part of this Lesson was formerly read as an Epistle in the Roman Church, and a different portion of it is ap- pointed in the Manual of Sarum: but our com- pilers with their usual judgment, directed the whole passage to be read. Shepherd. St. Paul's design, in this chapter, is to teach us, that although death destroys our bodies, and re- duces them to dust, they will nevertheless be raised again by the almighty power of our Lord ; and thaf 4S'J THE BURIAL OF THE DEAD. / corruption, and this mortal must put on im- mortulity. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the sayino^ that is written. Death is swallowed up in victory. O deaih, where is thy sting? O grave, where is thy victory? The sting of death is siii, and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my be- loved brethren, be ye steadfi.ist, unmoveable, always abounding in the work of the Lord ; forasmuch as ye know that your labour is not in vain in the Lord. 1[ When they come to the grave, (14.) while the corpse is made ready to be laid into the earth, shall be sung or said, MAN, that is born of a woman, hath but a short time to live, and is full of misery. He cometh up, and is cut down like a flower ; the bodies thus raised, will be incorruptible and glorious, insomuch that true believers shall all be there like Jesus Christ. Besides this, we see that those who shall be alive at the end of the world, will be changed in an instant; and that, accord- ingly, all the faiihful will become immortal. The expectation of this great glory, which is reserved for us, ought to fill us with hope and joy ; to dissi- pate entirely the terrors of death^ and to make us say, with St. Paul, " O death, where is thy sting ? O grave, where is thy victory ? Thanks be to God which giveth us the victory, through our Lord Je- sus Christ." — But the hope of this resurrection of our bodies does likewise oblige us to preserve them in great purity, and to practise continually all the duties of Christianity. Tiiis is what St. Paul ex- horts us to do in these words, (which shew us the use we should make of the doctrine,) — "Be ye steadfast, unmoveable, always abounding in the work of the Lord ; forasmuch as ye know that your labour is not in vain in the Lord." Ostervald. (14.) When the body is stript of all but its grave attire, and is just going to be put into the ground, it is most likely to make the deepest im- pression upon us, and to strike us with the most serious apprehensions of our mortality. This hap- py opportunity the Church is unwilling to lose ; and therefore, whilst we are in such good dispo- sitions of mind, she presents us with a noble strain of devotion, consisting of a meditation on the short- ness, and misery, and uncertainty of life, together with an acknowledgment of our dependence on God, whom yet we have disobliged and offended with our sins. However, we presume to fly to him for succoar, and beg of him to preserve us he fleeth as it were a shadow, and never continneth in one stay. In the midst of iiie we are in death : of whom may we seek for succour, but of thee, O Lord, who ior our sins are justly dis- please J ? Yet, O Lord God most holy, O Lord most mighty, O holy and most merciful Sa- viour, deliver us not into the bitter pains of eternal death. Thou knowest. Lord, the secrets of our liearts: shut not thy merciful ears to our prayers ; but spare us. Lord most holy, O God most mighty, O holy and merciful Sa- viour, thou most worthy Judge eternal, suf- fer us not, at our last hour, for any pains of death to fall from thee. (15.) H Then, while the earth shall be cast upon the body (16.) by some standing by, the Alinister shall say, FORASMUCH as it hath pleased Al- from eternal death hereafter, and to support us un- der the pains of temporal death here. Wheatly. (15.) That is, we pray God that no pains or ter- ror of temporal death may make us " fall "' ofT from "God" by a dangerous despair; and if we can prevail we shall escape all that is evil in natural death, and be wholly free from eternal death. And here we must note, that our Church hath wholly rejected the needless and vain prayers for the dead, and by all these meditations and prayers strives to make the occasion as profitable as may he to the living. Dean Comber. (16.) The casting of earth upon the body was esteemed an act of piety by the very heathens; in- somuch that to find a body unburied, and leave it uncovered, was judged amongst them a great crime. In the Greek Church this has been ac- counted so essential to the solemnity, ihat it is or- dered to be done by the priest himself. And the same was enjoined by our own rubric in the first Common Prayer of King Edward VL But in our present Liturgy 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 gives three casts of earth upon the body, or coffin, whilst the priest pronounces the solemn form, which explains the ceremony ; name- ly, " earth to earth, ashes to ashes, dust to dus " Wheatly. (17.) The form of words appointed to be said, " while the earth is cast upon the body," is peculi- U arly pertinent and affecting. The introduction J commemorates what has happened : " that God has taken to himself the soul of our departed brother or THE BURIAL OF THE DEAD. 487 mighty God, (17.) in his wise providence, to take out of this world the soul of our de- ceased brother, we therefore commit his body to the ground ; earth to earth, ashes to ashes, dust to dust : looking for the general resurrection iu the last day, and the life of the world to come, through our Lord Jesus Christ ; at whose second coming in glori- ous majesty to judge the world, the earth and the sea shall give up their dead ; and the corruptible bodies of those who sleep in liim shall be changed, and made like unto his own glorious body ; according to the mighty working whereby he is able to subdue all things unto himself. IT Then shall be said, or sung, I HEARD a voice from heaven, (18.) saying unto me, Write, From henceforth blessed are tlie dead who die in the Lord ; even so saith the Spirit ; for they rest from their labours. Rev. xiv. 13. IT Then the Minister shall say the Lord's Prayer. sister." The form then describes the present act of " comrnitling the body to the ground, earth to earth, ashes to ashes, and dust to dust:" and con- cludes with a declaration of our firm and steadfast hope of the general resurrection. Shepherd. (18.) This Scripture was anciently appropriated to this office, being read in some parts of the Western Church of old, at the ending of the les- sons ; and since it is generally used for one of the Epistles. Nor had we any reason to leave it out, but only to set it in a more proper place. And, as it stands now in our service, we may consider it, first, as it looks back to the interment ; where, having declared our hope of the resurrection, we bring a farther confirmation of it from this place, which was a special revelation by an immediate voice from heaven, ordered to be recorded for the preservation thereof, and attested peculiarly by the Spirit ; and is singularly well calculated to allay grief on account of all holy persons deceased, who are here declared to be in a blessed condition. Se- condly, The Protestant Church placed this sentence here before the succeeding collects, to give a just reason, why we do not therein pray for the dead ; who, if they have died in the Lord, are blessed al- ready, so that we cannot wiihtttt any sense pray for ihem to obtain that, which they actually enjoy. Dean Comber. (19.) The primitive Christians used many reli- gious solemnities at the burial of their dead, and particularly made prayers upon the occasion, as is done at this day in all Christian countries as well as curs. Our forms, however, are generally our OUR Father, who art in heaven, Hal- lowed be thy Name; Thy kingdom come ; Thy will be done on earth," as it is in heaven ; Give us this day our daily bread • And forgive us our trespasses, as we forgive those who trespass against us; And lead us not into temptation ; But deliver us from evil. Amen. 1[ Then the Minister shall say one or both of the following Prayers, at his discretion. ALMIGHTY God, with whom do live the spirits (19.) of those who depart hence in the Lord ; and with whom the soids of the faithfnl, after they are delivered from the burden of the flesh, are in joy and felicity ; we give thee hearty thanks for the good ex- amples of all those thy servants, who, hav- ing finished their course in faith, do now rest from their labours. And we beseech thee, that we, with all those who are depart- ed in the true faith of thy holy name, may have our perfect consinrimation and bliss, both in body and soul, in thy eternal and own ; being composed by the compilers of our Liturgy, who could have very little assistance in this matter from the Roman offices, which are filled with vainly repeated and ridiculous petitions for the dead, whose doom is already certain; and have no respect to the living, for whose sakes, as .St. Au- gustine affirms, these things are chiefly intended. Dean Comber. In each of the two following prayers, there is such a noble mixture of acts of faith and hope con- cerning 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 our- selves, without benefitting 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. IVheatly. This prayer consists of three parts. In the in- troduction, which is a paraphrase of the words of our Saviour, (Luke xx. 38,) we profess our belief of the happy state of the spirits of good men de- parted. We then give thanks to God for having delivered our deceased friend from the miseries of this sinful world, knowing, that the longer he had continued here, the more sins he would have en- dured. And in the last place we pray for the speedy advent of Christ's kingdom, that "we with all those, that are departed in the true faith of his holy name, may have our perfect consummation and bliss, both in body and soul, in his eternal and everlasting glory." <' '■•T**" THE BURIAL OF THE DEAD, everlasting glory, through Jesus Christ our Lord. Amen. (20.) O MERCIFUL God, (21.) the Father of our Lord Jesus Christ, who is the resurrec- tion and the hfe ; in whom wliosoever be- Ueveth, shall live, though he die ; and who- soever liveth and believeth in him, shall not It has been objected to this prayer, that to give thanks for the deaih of a friend is unnatural. It would indeed be unnatural not to be affected by the death of a relation or friend. But, while we feel, as men, the loss that we have sustained, we should learn to bear it, as Christians : and, when we consider, from what our departed friend is delivered, and what he has gained, not to be thankful for this is an act of unkindness to him, and of ingratitude to God. Shepherd. (20.) This petition follows after the preceding Eucharist in the very method of the Lord's prayer: the act of praise being a paraphrase of " Hallowed be thy name ;" and this petition the explication of " Thy kingdom come." We have hitherto been considering the miseries of this life, and the happy estate of those that are religiously departed in peace: whereupon we cannot but wish ourselves in the same blessed condition with those holy souls that are gone before us ; at least, that we may hap- pily meet each other in the kingdom of heaven, when God's good time is come. We know, so long as this world endures, Satan will rage, and sin will reign ; enemies will oppress us, and mise- ries disquiet us and all good people that live in it. Wherefore we are not only willing, but desirous, that the last and great day may come, when those that love God, and are beloved by him again, those choice and excellent persons, whom the Scripture calls the elect, who are scattered here, shall be gathered together from the four winds, (Matt. xxiv. 31;) and all of that blessed number shall have their wrongs righted, their miseries eternally removed, and their enemies finally vanquished : and then both those deceased, and such as remain alive, shall begin their never ceasing felicity. And is there not good reason we should pray for the has- tening of this blessed time, and say, " Lord Jesus, come quickly ?" Rev. xxii. 20. Here we serve ; there we shall reign : here we are afflicted ; there we shall be happy : and, when his kingdom begins, ours begins also. Neither the saints departed, nor we, have our perfect consummation in bliss as yet: we are imperfect, both in body and in soul ; and till the resurrection their felicity is not complete, " that they without us should be made perfect." Heb. xi. 40. So that they, as well as we, do wish and pray for the coming of this last day, and com- pleting of Christ's kingdom, (Rev. vi. 10 :) that be- die eternally ; who also hath taught us, by his holy apostle St. Paul, not to be sorry, as men without hope, (22.) for those who sleep in him ; we humbly beseech thee, O Father, to raise us from the death of sin unto the life of righteousness ; that when we shall depart this life, we may rest in him ; and that, at the general resurrection in the last day, we may ing the time, which will unite the Church militant and triumphant, and give unto all saints their per- fect consummation of bliss both in body and soul. Dean Comber. -^ (21.) The former prayer respects the whole com- pany ; this seems more particularly intended for the consolation of the friends and relations of the deceased. In the introduction, borrowed from the words of our Saviour, we declare our certainty of the resur- rection of all true believers to eternal life ; and as- sign a reason from St. Paul, why we should not grieve immoderately, like infidels, who have no hope. This is followed by supplications for our- selves : first, that we may be partakers of the first or spiritual resurrection here, by " rising from the death of sin unto the life of righteousness; second- ly, that, when we depart this life, " we may rest in Christ ;" and thirdly, that at our resurrection at the last day we may " receive that blessing, which will then be pronounced to all that love and fear him." To evince the earnestness of our desire, we iterate our petitions ; and beseech " our merciful Father, through Jesus Christ our Redeemer," to grant our requests. Shepherd. (22.) The former Scripture shewed us, why we should not grieve extremely : these words are a plain prohibition of excessive grief. They have been generally thought very proper to restrain extrava- gant sorrow, being found in the offices of the Eas- tern and Western Churches : and they are most judiciously inserted in this consolatory prayer, where they may be most likely to have their de- sired effect ; being very duly inferred from the pre- ceding assurance of the resurrection, since whoso- ever firmly believes that, cannot rationally grieve in excess. It is for those to be immoderate in their grief, who have no mixture of hope to alleviate and allay their sorrow. Still Christianity doth not pro- hibit the shedding of some pious tears. The apos- tle, as St. Augustine notes, says not. Be not sorry at all ; but, Be not sorry as infidels without hope. Jesus himself wept at Lazarus's grave. John xi. 35. And the primitive saints made great lamentation at St. Stephen's burial. Acts viii. 2. Christianity will allow us to express our love to our departed friends, so it be within the bounds of moderation ; and provided it make us not forget those divine comforts wherewith religion refreshes us again. THE BURIAL OF THE DEAD. 489 be found acceptable in thy sight ; and re- ceive that blessin^r, which thy well-beloved Son shall then pronounce to all who love and fear thee, saying, Come, ye blessed chil- dren of my Father, receive the kingdom pre- pared for you from the beginning of the world : Grant this, we beseech thee, O mer- " We are troubled," saith St. Augustine, " at the death of our friends, because of our loss in parting with thera, but not without hope of meeting thera again. By that we are perplexed : by this we are comforted. On that side our infirmity affects us: on this side our faith revives us. On that side we lament the condition of man: on this we are cheer- ed with the promise of God." Dean Comber. (23.) As to our brother departed, we can only exercise our charity and our hope ; but for our- selves we have need to pray, that we may by ho- liness here be fitted for happiness hereafter: for in vain do we hope to be found acceptable at the last day, if we do not please God now. That blessing is only to be pronounced on those who love and fear him : God is a holy God, and heaven a holy place : the saints and angels are all holy. If we could suppose an evil man should carry his evil inclinations of pride and envy, malice, and revenge, lust and intemperance, to that glorious kingdom with him, heaveji would be no heaven to such an one: the place would be odious; the company troublesome; the employment ungrateful; and the eternity a burden intolerable : he would be uneasy to holy souls, and they to him. He, that is a good man, hath his heaven begun in the peace of his own conscience ; and he is going thither where it will be completed. Dean Comber. (24.) This benediction was added at the last re- view. In it we pray, that the merits of Christ, the love of the Father, and the aid of the Holy Spirit, may secure and protect us in our passage through this sublunary world, and bring us at length to the haven, where we would be. Dean Comber^ Shepherd. In the course of the foregoing service we have triumphant hymns over death, taken from holy Scripture: then a lesson out of St. Paul, to the same purpose : then a thanksgiving for our depart- 62 ciful Father, through Jesus Christ our Me- diator and Redeemer. Amen. (23.) THE grace of our Lord Jesus Christ, (24.) and the love of God, and the fellow- ship of the Holy Ghost, be with ns all ever- more. Amen. ed brother's safe delivery out of misery : lastly, a prayer for our consummation in glory, and joyful absolution at the last day. By all which prayers, praises, and holy lessons, and decent solemnities, we do glorify God, honoiir the dead, and comfort the living. " Take away these prayers, praises, and holy lessons," saith Hooker, " which were or- dained to shew at burials the peculiar hope of the y Church concerning the resurrection of the dead ; and in the manner of the dumb funerals, what one thing is there, whereby the world may perceive that we are Christians?" There being in those dumb shews nothing but what heathens and pagans do. how can any unlearned or unbeliever be convinced by them, that either we, who are present at them, do, or that he ought to, believe any part of Chris- tian religion ? But when the unlearned or unbe- liever hears us sing triumphant songs to God for our victory over death ; when he hears holy lessons and discourses of the resurrection ; when he hears us pray for a happy and joyful resurrection to glo- ry ; by all these he must be convinced, that we do believe the resurrection, which is a principal arti- cle ot Christian faith ; and the same may be the means to convince him also, and make him believe the same, " and so fall down and worship God." And this is according to St. Paul's rule, (1 Cor. xiv. 23, 24, 25 ;) who thence concludes, that all our public religious services ought to be so done, that the " unlearned or unbeliever may be convinced, and brought to worship God." Bp. Sparrow. Let us not then stand at the grave weeping. Let us go home silently, and study how by holiness we may come to that felicity, to which they are gone before us. The Lord pardon and amend us all! And then we shall courageously meet death our- selves, and patiently bear it in others, till they and we be awakened by the voice of Jesus, to receive us to his everlasting kingdom. Dean Comber. ( 490 ) THE THANKSGIVING OF WOMEN AFTER CHILDBIRTH ; (I/* COMMONLY CALLED, THE CHURCHING OF WOMEN ■i H This Service, or the concluding praT/er alone^ as it stands among the Occasional Prayers and Thanksgivings, iiiay he used at the discretion of the Minister. ^ The Woman, at the usual time after her delivery, (2.) shall com.e into the church (3.) decently apparelled, (4.) and there shall kneel down in some convenient place, as hath been accustomed, (5.) or as the Ordinary shall direct : And then the Minister shall say unto her, (6.) (1.) As to the original of this custom, it is not to be doubted, but that, as many other Christian usages received their rise from other parts of the Jewish economy, so did this from the rite of puri- fication, which is enjoined 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 implied in it by way of analogy, which must be obligatory upon all, even when the ceremony is ceased. And therefore though the mother be now no longer obliged to ofR-r the material sacrifices of the law ; yet she is nevertheless bound to ofier the evangelical sacrifice of praise. She is still publicly to acknowledge the blessing vouchsafed her, and to profess her sense of the fresh obligation it lays her under to obedience. Wheatly. In the Church of England, the clergyman has no license to omit any part of this ofiBce ; but our American reviewers have prefixed to it a rubric making it discretionary with the minister to use the whole service, or the concluding prayer alone, as it stands among the occasional prayers and thanksgivings. t. c. b. (2.) In the Greek Church the time for perform- ing this office is limited to be on the fortieth day. But in the West the time was never strictly de- termined. And so our present rubric does not pre- tend to limit the day when the woman shall be churched, but only supposes that she will come " at the usual time after her 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 allow- ed to stay a longer time ; the Church not expecting her to return her thanks for a blessing before it is received. Wheatly. (3.) It is required, that whenever she does it, she " shall come into the Church." And this is enjoined, first, for the honofjr of God, whose mar- vellous 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 re- stored to the happy privilege of worshipping God in the congregation of his saints. How great therefore is the absurdity which some would introduce of stifling their acknowledgments in private houses, and of giving thanks 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 Wo- men," and which consequently implies a ridiculous solecism of being " churched at home." Wheatly. (4.) That is, as the order and custom was for- merly, with a white covering, or veil. And this cus- tom was maintained as late as in the reign of King James I ; but, it having been now for some time discontinued, long enough to make it obsolete, the decency of the woman's apparel seems to be left entirely to her own discretion. Wheatly. (5.) That is, at the communion-table, or altar, where the ordinary has not otherwise enjoined. Wheatly. (6.) This office consists of three parts : first, the THE CHURCHING OF WOMEN. 491 FORASMUCH as it hath pleased Almigh- tv God, (7.) of his goodness, to give you safe deliverance, and to preserve you in the great danger of childbirth ; yon shall there- fore give hearty thanks unto God, and say, (8.) ir Then shall the Minister say the following Hijinn, taken from the \Wh Psalm. (9.) Dilexi, quoniam. I AM well pleased that the Lord hath heard the voice of my prayer ; That he hath inclined his ear unto rae ; therefore will I call npon him as Ions; as 1 ive. I found trouble and lieaviness. and I call- ed upon the name of the Lord ; O Lord, I beseech thee, deliver my soul. Gracious is the Lord, and righteous; yea, onr God is merciful. What reward shall I give unto the Lord, for all the benefits that he hath done unto me / I will receive the cup of salvation ; and call upon the name of the Ijord. I will pay my vows now in the presence of all his people ; in the courts of the Lord's house, even in tlie midst of thee, O Jerusa- lem. Praise the Lord. Glory be to the Father, and to the Son, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be, world without end. Amen. i- ' h preface, shewing the reason and occasion of the duty ; secondly, the praises contained in the two proper psalrns ; thirdly, the prayers fitted to the present case, contained in the lesser Litany, Lord's Prayer, Suffrages, and Collect of thanksgiving. Dean Comber. (7.) It is a common defect in all other Liturgies, that they have no preface to introduce the several offices, and to prepare the parties concerned to do their duties with understanding. But it is the pe- culiar care of the Church of England to instruct as 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 thankful acknow- ly ledgment for the mercy she has received, and then / directs her in what words to perform it. Wheatly. (8.) The praises of the woman, as they must be "hearty." so also must be public: for she is re- quired to " say" the psalm of thanksgiving, that is, to repeat it with an " audible voice," as she does IT Then shall the Minister say ( 10.) the Lord's Prayer, with what follows : hnt the iMnVs Prayer may be omitted, if this be used with the Morning or Evening Prayer. OUR Father, who art in heaven, Hallow- ed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven • Give us this day our daily bread ; And for- give us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; But deliver us from evil. Amen. Minister. O Lord, save this woman thy servant ; Answer. Who putteth her trust in thee. Minister. Be thou to her a strong tower, Answer. From the face of her enemy. Minister. Lord, hear our prayer ; Answer. And let our cry come luito tliee. Minister. \.ei us pray. O ALMIGHTY God, (11.) we give thee humble thanks for that thou hast been gra- ciously pleased to preserve, tlirough the great pain and peril of childbirth, this wo- man thy servant, who desires now to otfor her praises and thanksgivings unto thee. Grant, we beseech thee, most merciful Fa- ther, that she, through thy help, may both faithfully live, and walk according to thy will in this life present, and also may be par- taker of everlasting glory in the life to come, through Jesus Christ our Lord. Amen. the daily confession, after the minister. For the psalm is properly applicable to her alone ; and tlie minister reads it, not upon his own account, 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. Dean Comber, Iflieatly. (9.) The Psalm, appointed on this occasion, in all the Common Prayer Books till the last review, was the 121.st, which with the 128th was also pre- scribed by the office used in the Church of Rome. But neither of these is so very apt to the case, as that which we have now : which, though composed by David upon his recovery I'rom some dangerous sickness, is yet, by leaving out a verse or tivo, 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. Dean Comber. (10.) The hymn being over, the Church inti- mates that another part of duty, namely, prayer, is beginning ; and that it may be also effectual, it is commenced with the Lord's Prayer; (to which the doxology was added at the last review, by reason 492 THE CHURCHING OF WOMEN. The ipoman that cuiieth to give her thanks, must of er (12.) accustomed offerinsrs, ichich shall be applied by the Minister and the Churchwardens to the relief of dis- tressed women in childbed ; and if there be a Communion^ it is convenient that she receive the Holy Communion. of its being an office of ilianksgiving : ) and, that all may bear a part, two or three short responses are added for the woman's safety and defense. And at last the whole office is closed with a short and pious Collect : consisting of a devout mixture of prayer and praise, so peculiarly fitted to the present occasion, that it needs no enlargement to shew its propriety. Wheatly. (11.) This Collect hath some similitude to the old Western form, but is much improved in style and method. The offices of other Churches have larger and more prayers ; but they exceed this in multitude of words, not in perfection of sense ; for this contains all that remains to be done in this case. Dean Comber. (12.) We see under the law, that every woman, who came to be purified after child-bearing, was required to bring something that put her to an ex- pense: 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 prescrib- ed ; yet sure the expense itself should not covetous- ly be saved : a woman that comes with any thank- fulness or gratitude should scorn to offer what Da- vid disdained, namely, " of that which costs no- thing." But, besides the accustomed offering referred to, the woman is to make a much better and greater offering, namely, an offering of herself, to be a rea- sonable, holy, and lively sacrifice to GoJ. For the rubric declares, that, " if there be a communion, it is convenient that she receive the holy Commu- nion ;" that being the most solemn way of praising God for him by whom she received both the pres- ent, 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 de- liverence, he hath added to her life. Wheatly. (/i^' By the English rubric the " accustomed offer- ing" was appropriated to the Minister ; but our re- viewers have directed it to be devoted to a pur- pose of charity, that he may not incur the imputa- tion of performing the service for fee or reward. T. c. B. In the Greek and Ethiopic Churches women upon these occasions always did receive the holy Sacrament: and it seems in this very Church above a thousand years ago: and still we carry them up to the altar to remind them of their duty. And doubtless the omission of it occasions the too soon forgetting of this mercy, and the sudden fall ing off from piety, which we see in too inany„ ) Here they may praise God for our Lord Jesus^ Christ, and for this late temporal mercy also : here they may quicken their graces, seal their vows and promises of obedience, offer their charity, and be gin that pious life to which they are so many ways obliged. To receive the Sacrament, while the sense of God's goodness and her own engagements is so fresh upon her, is the likeliest means to make her remember this blessing long, apply it right, and effectually to profit by it. Wherefore let it not be omitted on this occasion. Dean Comber, (493 ) FORMS OF PRAYER TO BE USED AT SEA.d) <^. IF The Morning- and Evening Service to he used daily at sea, shall be the same which is appointed in the Book of Common Prayer. IF These two following Prayers may be also tised in ships of war. O ETERNAL Lord God, who alone spreadest out the heavens, and rulest the raging of the sea ; who hast compassed the waters with bounds, until day and night come to an end ; be pleased to receive into thy Almighty and most gracious protection, the persons of us thy servants, and the fleet [or ship] in which we serve. Preserve us from the dangers of the sea, and from the violence of the enemy ; that we may be a safeguard unto the United States of America, and a security for such as pass on the seas upon their lawful occasions ; that the in- habitants of our land may in peace and quietness serve thee our God ; and that we may return in safety to enjoy the blessings of the land, with the fruits of our labour ; and, with a thankful remembrance of thy mer- cies, to praise and glorify thy holy name, throusfh Jesus Christ our Lord. Amen. The Collect. DIRECT us, O Lord, in all our doings, with thy most gracious favour, and fiirther us with thy continual help ; that in all our works begun, continued, 'and ended in thee, we may glorify thy holy name ; and finally by thy mercy obtain everlasting life, through Jesus Christ our Lord. Amen. ^ Prayers to be used in storms at sea. O MOST powerful and glorious Lord God, at whose command the winds blow, and lift up the waves of the sea, and who (I.) The Forms of Prayer to be used at Sea, were first inserted in the English Book at the la?t review. They have been adopted in ours, with only a few verbal alterations, occasioned chiefly by a difference of political institutions. — It will be perceived that, with the exception of the two first Collects, which are discretionary, they are all occa- sional services — the Common Morning and Evening Service being appointe(J to be used daily at Sea. stillest the rage thereof; we, thy creatures, but miserable sinners, do in this our great distress cry unto thee for help : Save, Lord, or else we perish. We confess, when we have been safe, and seen all things quiet about us, we have forgotten thee our God, and refused to hearken to the still voice of thy word, and to obey thy commandments : but now we see how terrible thou art in all thy works of wonder ; the great God to be feared above all ; and therefore we adore thy divine Majesty, acknowledging thy power, and imploring thy goodness. Help, Lord, and save us for thy mercies' sake, in Jesus Christ, thy Son our Lord. Amen. 1[ Or this. O MOST glorious and gracious Lord God, who dwellest in heaven, but beholdest all things below ; look down, we beseech thee, and hear us, calling out of the depths of misery, and out of the jaws of this death, which is now ready to swallow us up : Save, Lord, or else we perish. The living, the living shall praise thee. O send thy word of command to rebuke the raging winds and the roaring sea ; that we. being delivered from this distress, may live to serve thee, and to glorify thy name all the days of our life. Hear, Lord, and save us. for the infi- nite merits of our blessed Saviour, thy Son our Lord Jesus Christ. Amen IF The Prayer to be said before a fight at sea against an enemy. O MOST powerful and glorious Lord God, the Lord of hosts, that rulest and commandest all things ; thou sittest in the throne judg- Theyare so well adapted to the occasions for which they are appointed, and so simple in themselves as to require no Comments. " It must have been from oversight," says Bp. White, "that the word ' Minister,^ designating the person who is to pro- nounce the Absolution, which had been used here and elsewhere in the Proposed Book, was not changed to ' Priest,^ as it has been in other parts of the Liturgy." t. c. b. 494 FORMS OF PRAYER TO BE USED AT SEA. ing right : and tlierefore we make our ad- dress to thy divine Majesty, in this our ne- cessity, that thou wouldest take the cause into thine own hands, and judge between lis and our enemies. Stir up thy strength, O Lord, and come and help us ; for thou givest not alway the battle to the strong, but canst save by many or by few. O let not our sins now cry against us for ven- geance ; but hear us thy poor servants beg- ging mercy, and imploring thy help, and that thou wouldest be a defence unto us against the face of the enemy • Make it appear that thou art our Saviour and mighty Deliverer, through Jesus Christ our Lord. Aineii. Tl i^Jiorl Prayers for single persons, iclio cannot meet to join in prayer tcith others, by reason of ihefght or storm. T[ General Prayers. LORD be merciful to us sinners, and save us for thy mercies' sake. Thou art the great God, who hast made and rulest all things : O deliver us for thy name's sake. Thou art the great God to be feared above all : O save us, that we may praise thee. « If Special Prayer's with respect tn the enemy. THOU, O Lord, are just and powerful : O defend our cause against the face of the enemy. O God, thou art a strong tower of defence to all who fly unto thee T O save us from the violence of the enemy. O Lord of hosts, fight ibr us that we may glorify thee. O suffer us not to sink under the weight of our sins, or the violence of the enemy. O Lord, arise, help us, and deliver us for thy name's sake. T[ Short Prayers in respect of a storm. THOU, O Lord, who stillest the raging of the sea, hear, hear us, and save us, that we perish not. O blessed Saviour, who didst save thy disciples ready to perish in a storm ; hear us, and save us, we beseech thee. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. O Lord, hear us. Christ, hear us. God the Father, God the Son, God the Holy Ghost, have mercy upon us, save us now and evermore. Amen. OUR Father who art in heaven, Hal- lowed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And forgive us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; But deliver us from evil. Amen i T[ When there shall be imminent danger, as i \ many as can be spared from necessary service tn the ship shall be called together, and make an humble Confession of their sins to God: in ichich, every one ought seriously to reflect upon those particidar sins of which Jiis con- scienceshall accuse him; saying as followeth: The Confession. ALMIGHTY God, Father of our Lord Jesus Christy Maker of all things. Judge of all men ; we acknowledge and bewail our manifold sins and wickedness, which we from time to time most grievously have committed, by thought, word and deed, against thy divine Majesty, provoking most justly thy wrath and indignation against us. We do earnestly repent, and are heartily sorr}' for these our misdoings ; the remem- brance of them is grievous imto us ; the burden of them is intolerable. Have mercy upon us, have mercy upon us, most merciful Father : for thy Son our Lord Jesus Christ's sake, forgive us all that is past ; and grant, that we may ever hereafter serve and please / thee in newness of life, to the honoiir and / glory of thy name, through Jesus Christ our / Lord. Amen. ][ Then shall the Priest, if there be any in the ship, say, ALMIGHTY God, our heavenly Father, who, of his great mercy, hath promised for- giveness of sins to all those who with hearty repentance and true faith turn unto him ; have mercy upon you ; pardon and deliver you from all your sins ; confirm and strengthen you in all goodness, and bring you to everlasting life, through Jesus Christ our Lord. Amen. ^ Thanksgiving after a storm. Psalm 66. Jubilate Deo. O BE joyful in God, all ye lands ; sing praises unto the honour of his name ; make y his praise to be glorious. . j Say unto God, O how wonderful art thou in thy works ; through the greatness of thy power shall thine enemies be found liars unto thee. For all the world shall worship thee, sing of thee, and praise thy name. FORMS OF PRAYER TO BE USED AT SEA. 495 O come hither, and behold the worlcs of God ; how wonderful he is in his doings to- wards the children of men ! He ruleth with his power for ever ; his eyes behold the people ; and such as will not believe, shall not be able to exalt them- selves. praise our God, ye people ; and make the voice of his praise to be heard ; Who holdeth our soul in life ; and suffer- eth not our feet to slip. For thou, O God, hast proved us ; thou also hast tried us, like as silver is tried. Thou broughtest us into the snare ; and laidest trouble upon our loins. 1 will go into thine house with burnt- offerings ; and will pay thee my vows which I promised with my lips, and spake with my mouth, when I was in trouble. come hither, and hearken, all ye that fear God ; and I will tell you what he hath done for my soul. 1 called unto him with my mouth ; and gave him praises with my tongue. If I incline unto wickedness with mine heart, the Lord will not hear me. But God hath heard me ; and considered the voice of my prayer. Praised be God, who hath not cast out my prayer, nor turned his mercy from me. Glory be to the Father, and to the Son, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be, world without end. Amen. Psalm 107. Conjitemini Domi?io. O THAT men would praise the Lord for his goodness ; and declare the wonders that he doeth for the children of men ! That they would offer unto him the sa- crifice of thanksgiving; and tell out his works with gladness ! They that go down to the sea in ships ; and occupy their business in great waters ; These men see the works of the Lord, and his wonders in the deep. For at his word, the stormy wind ariseth ; which lifteth up the waves thereof. They are carried up to the heaven, and down again to the deep ; their soul melteth away because of the trouble. They reel to and fro, and stagger like a drunken man ; and are at their wit's end. So when they cry unto the Lord in their trouble, he delivereth them out of their dis- tress. For he maketh the storm to cease, so that the waves thereof are still. Then are they glad, because they are at rest ; and so he bringeth them unto the haven where they would be. O that men would therefore praise the Lord for his goodness ; and declare the wonders that he doeth for the children of men ! That they would exalt him also in the congregation of the people ; and praise him in the seat of the elders ! Glory be to the Father, and to the Son, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be, world without end. Amen. 1[ Collects of Thanksgiving. O MOST blessed and glorious Lord God, who art of infinite goodness and mercy ; we, thy poor creatures, whom thou hast made and preserved, holding our souls in life, and now rescuing us out of the jaws of death, humbly present ourselves again before thy divine Majesty, to offer a sacrifice of praise and thanksgiving, for that thou heardest us when we called in our trouble, and didst not cast out our prayer, which we made before thee in our great distress ; even when we gave all for lost, our ship, our goods, our lives, then didst thou mercifidly look upon us, and wonderfully command a deliverance ; for which we now, being in safety, do give all praise and glory to thy holy name, through Jesus Christ our Lord. Amen. IT Or this. O MOST mighty and gracious good God, thy mercy is over all thy works, but in special manner hath been extended to- wards us, whom thou hast so powerfully and wonderfully defended. 1'hou has't showed us terrible things, and wonders in the deep, that we might see how powerful and gracious a God thou art ; how able and ready to help those who trust in thee. Thou hast showed us how both winds and seas obey thy command ; that we may learn even from them hereafter to obey thy voice, and to do thy will. We therefore bless and glorify thy name, for this thy mercy, in saving us when we were ready to perish. And, we beseech thee, make us as truly sensible now of thy mercy, as we were then of the danger ; and give us hearts always ready to express our thankfulness not only by words, but also by our lives, in being more obedient to thy holy commandments. Continue, we beseech thee, this thy gopdness to us ; that we, whom thou hast saved, may 4«>6 FORMS OF PRAYER TO BE USED AT SEA. serve thee in holiness and righteousness all the days of our life, through Jesus Christ our Lord and Saviour. Ame7i. T[ A Hymn of praise and thanksgiving after a dangerous tempest. O COME, let us give thanks unto the Lord, for he is gracious ; and his mercy endureth for ever. Great is the Lord, and greatly to be praised : let the redeemed of the Lord say so, whom he hath delivered from the mer- ciless rage of the sea. The Lord is gracious, and full of compas- sion ; slow to anger, and of great mercy. He hath not dealt with us according to our sins ; neither rewarded us according to our iniquities. But as the heaven is high above the earth ; so great hath been his mercy towards us. We found trouble and heaviness ; we were even at death's door. The waters of the sea had well-nigh covered us ; the proud waters had well- nigh gone over our soul. The sea roared ; and the stormy wind lifted up the waves thereof. We were carried up as it were to hea- ven, and then down again into the deep ; our soul melted within us, because of trouble. . Then cried we unto thee, O Lord ; and thou didst deliver us out of our distress. Blessed be thy name, who didst not des- pise the prayer of thy servants ; but didst hear our cry, and hast saved us. Thou didst send forth thy commandment ; and the windy storm ceased and was turned into a calm, O let us therefore praise the Lord for his goodness ; and declare the wonders that he hath done, and still doeth, for the children of men ! Praised be the Lord daily ; even the Lord ^ that helpeth us, and poureth his benefits upon us. He is our God, even the God of whom Cometh sah ation : God is the Lord, by whom we have escaped death. Thou, Lord, hast made us glad through the operation of thy hands ; and we will triumph in thy praise. Blessed be the Lord God ; even the Lord God, who only doeth wondrous things ; And blessed be the name of his majesty for ever ; and let every one of us say, Amen, Amen. Glory be to the Father, and to the Son, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be, world without end. Amen. Tf A Psalm or Hymn of praise and thanksgiving after victory. IF the Lord had not been on our side, now may we say ; if the Lord himself had not been on our side, when men rose up against us ; They had swallowed us up quick, when they were so wrathfully displeased at us. Yea, the waters had drowned us, and the stream had gone over our soul ; the deep waters of the proud had gone over our soul. But praised be the Lord, who hath not given us over as a prey unto them. The Lord hath wrought a mighty salva- tion for us. We got not this by our own sword,- nei- ther was it our own arm that saved us ; but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto us. The Lord hath appeared for us ; the Lord hath covered our heads, and made us to stand in the day of battle. The Lord hath appeared for us ; the Lord hath overthrown our enemies, and dashed in pieces those that rose up against us. Therefore not unto us, O Lord, not unto us ; but unto thy name be given the glory. The Lord hath done great things for us ; the Lord hath done great things for us, for which we rejoice. Our help standeth in the name of the Lord, who hath made heaven and earth. Blessed be the name of the Lord, from this time forth for evermore. Glory be to the Father, and to the Son, and to the Holy Ghost ; As it was in the beginning, is now, and ever shall be, world without end. Amen. T[ After this Hymn may he said the Te Deura. TI Then this Collect. O ALMIGHTY God, the sovereign Com- mander of all the world, in whose hand is power and might, which none is able to with- stand ; we bless and magnify thy great and glorious name for this happy victory, the whole glory whereof we do ascribe to thee, who art the only giver of victory. And we be- seech thee, give us grace to improve this great mercy to thy glory, the advancement of thy gospel, the honour of our country, and, as much as in us lieth, to the good of all man- kind. And, we beseech thee, give us such a sense of this great mercy, as may engage FORMS OF PRAYER TO B^ USED AT SEA. 497 us to a true thankfulness, such as may ap- pear in our lives, by an humble, holy, and obedient walking before thee all our days, through Jesus Christ our Lord ; to whom, with thee, and the Holy Spirit, as for all thy mercies, so in particular for this victory and deliverance, be all glory and honour, world without end. Amen. 2 Cor. xiii. 14. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. 1 At the Burial of the Dead at sea^ the Office in the Common Prayer Book may he used ; only instead of these words ^ We therefore commit his body lo the ground, earth to earth, (fcc. say, We therefore commit his body 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 lile of the world to come, through our Lord Jesus Christ ; who at his coming shall change our vile body, that it may be like his glorious body, according to the mighty working whereby he is able to subdue all things unto himself. 63 I 498 ) A FORM OF PRAYER FOR THE VISITATION OF PRISONERS. ^i) "H When Morning or Everiing Prayer shall he read in any prison, iyistead of the Psalm, O come let us sin"-, (fee. shall he read the 130/A fsalm ; and the Minister shall insert, after the Collect for the day, the collect in the folloicing service, O God, who sparest, &c, and at such titJies as the Litany is not read, he shall add the Pray- er, O God, merciful Father, who despisest not, (fcc. H And when notice is given to the Minister, that a prisoner is confined for some great or capital crime, he shall visit him ; and when he Cometh into the place where the prisoner is, he shall say, kneeling down, REMEMBER not, Lord, our iniquities, nor the iniquities of our forefathers ; neither take thou venp^eance of our sins : Spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Answer. Spare us, good Lord. IF Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. OUR Father, who art in heaven, <^'c. Minister. O Lord, show thy mercy upon us ; Answer. And grant us thy salvation. Minister. Turn thy face from our sins ; Answer. And blot out all our iniquities. Minister. Send us help from thy holy place ; Answer. For thine indignation lieth hard upon us. Minister. Lord, hear our prayer ; Answer. And let the sighing of the pri- soners come before thee. The Collect. GRANT, we beseech thee. Almighty God, that we, who for our evil deeds do worthily (1.) The English Liturgy contains no forms for the Visitation of Prisoners. Ours was taken from ihe Irish Book of Common Prayer; in which it is set forth as " Treated upon by the Archbishops and Bishops, and the rest of the Clergy of Ire- land, and agreed upon by her Majesty's Licence in their Synod, holden at Dublin, in the year 1771." It will be found a valuable manual for tb3se who may be appointed as Chaplains, or called deserve to be punished, by the comfort of thy grace may mercifully be relieved ; through our Lord and Saviour Jesus Christ. Amen. O GOD, who sparest when we deserve pimishment, and in thy wrath rememberest mercy ; we humbly beseech thee, of thy goodness to comfort and succour all those who are under reproach and misery in the house of bondage ; correct them not in thine anger, neither chasten them in thy sore dis- pleasure. Give them a right understanding of themselves, and of thy threats and pro- mises : that they may neither cast away their confidence in thee, not place it any where but in thee. Relieve the distressed, protect the innocent, and awaken the guilty : and forasmuch as thou alone bringest light out of darkness, and good out of evil, grant that the pains and punishments which these thy servants endure, through their bodily confinement, may tend to setting free their souls from the chains of sin ; through Jesus Christ our Lord. Ameii. T[ Here the Minister, as he shall see convenient, may read the Prayer for All Conditions of Men, the Collect for Ash- Wednesday, and ihe Collect beginning Almighty God, the fountain of all wisdom, ^c, or any other prayer of the Liturgy, which he shall judge proper. T[ Then shall the Minister exhort the prisoner or prisoners after this form, or other like : upon to perform occasional services, in our Pri- sons. Besides this office, we have also added "a Form of Prayer and Thanksgiving, for the Fruits of the Earth," and " Forms of Prayer to be used in Fami- lies ;" neither of which are contained in the Eng- lish Book. The first was prepared in 1785, and printed in the Proposed Book ; the second is taken substantially from Bp. Gibson. t. c. b. THE VISITATION OF PRISONERS. 499 DEARLY beloved, know this, that Al- mio^hty God, whose never-failing providence governeth all things both in heaven and earth, hath so wisely and mercifully ordered the course of this world, that his judgments are often sent as fatherly corrections to us ; and if with due submission and resignation to his holy will we receive the same, they will work together for our good. It is your part and duty, therefore, to humble yowr^e//" under the mighty hand of • God, to acknowledge the righteousness of p his judgments, and to endeavour, that, by I his grace, this present visitation may lead / you to a sincere and hearty repentance. ' The way and means thereto is, to examine your life and conversation by the rule of God's commandments ; and whereinsoever you shall perceive yourself to have offend- ed either by will, word, or deed, there to be- wail your own sinfulness, and to confess yowr^e//* to Almighty God, with full pur- pose of amendment of life. And if you /) shall perceive your offentjes to be such P as are not only against God, but also 'J against your neighbours ; then to re- / concile yourself to them, being ready to ' make restitution and satisfaction, according to the uttermost of your power, for all inju- ries and wrongs done by you to any other : and being likewise ready to forgive others who have offended you, as you would have ^ forgiveness of your offences at God's hand. And to this true repentance and change of mind you must add a lively and steadfast faith, and dependence upon the merits of the death of Christ, with an entire resignation of yourself to the will of God. Except you repent, and believe, we can give you no hope of salvation. But if you do sincerely repent and believe, God hath declared, though your sins be as red as scarlet, they shall be made white as snow ; though your wickednesses have gone over your head, yet shall they not be your destruction. We exhort you therefore in the name of God, and of his dear Son Jesus Christ our Saviour, and as you tender your own salva- tion, to take good heed of these things in time, while the day of salvation lasteth ; for the night cometh, when no man can work. Wliile you have the light, believe in the light, and walk as children of the light, that you be not cast into outer darkness ; that you may not knock, when the door shall be shut ; and cry for mercy, when it is the time of justice. Now, you are the object of God's mercy, if by repentance and true faith you turn unto him : but if you neglect these things, you will be the object of his justice and vengeance. Now, you may claim the merits of Christ ; but if j'-ou die in your sins, his sufferings will tend to your greater con- demnation. O beloved, consider in this your day, how fearful a thing it will be to ffill into the hands of the living God, when you can neither fly to his mercy to protect you, nor to the merits of Christ to cover you in that terrible day. If Here the Minister shall examine him concern- ing his faith, and rehearse the articles of the Creed, Dost thou believe in God, ^c. And the prisoner shall answer, All this I steadfastly believe. ^ Then shall the Minister examine whether he repent him truly of his sins, and be in cha- rity with all the world, and further admonish hvn 'particularly concerning the crimes where- with heis charged; and exhort him, if he have any scruples, that he would declare the same, and prepare himself for the Holy Communion, against the time that it may he proper to ad- minister it to him. Tf Then, all kneeling, the Minister shall say as follows, from the 5lst Psalm. HAVE mercy upon me, O God, after thy great goodness ; according to the multitude of thy mercies, do away mine offences. Wash me thoroughly from my wicked- ness ; and cleanse me from my sin. For I acknowledge my faults ; and my sin is ever before me. Against thee only have t sinned, and done this evil in thy sight ; that thou mightest be justified in thy saying, and clear when thoa art judged. Behold, I was shapen in wickedness ; and in sin hath my mother conceived me. But lo, thou requirest truth in the inward parts ; and shalt make me to understand wisdom secretly. Thou shalt purge me with hyssop, and I shall be clean ; thou shalt wash me, and I shall be whiter than snow. Thou shalt make me hear of joy and gladness, that the bones which thou hast broken may rejoice. Turn thy face from my sins ; and put out all my misdeeds. Make me a clean heart, O God ; and re- new a right spirit within me. Cast me not away from thy presence ; and take not thy Holy Spirit from me. 500 THE VISITATION OF PRISONERS. O give me the comfort of thy help again ; and stabUsh me with thy free Spirit. Then shall I teach thy ways unto the wicked ; and sinners shall be converted un- to thee. Deliver me from blood-gniltiness, O God, thou that art the God of my health ; and my tongue shall sing of thy riufhteoiisness. Thou shalt open my lips, O Lord ; and my mouth shall show thy praise. For thou desirest no sacrifice, else would I give it thee ; but thou delightest not in burnt-oirerin2:s. The sacrifice of God is a troubled spirit ; a broken and contrite heart, O God, shalt thou not despise. ir Then shall the Minister say, Let us pray. LORD, we beseech thee, mercifully hear onr prayers, and spare all those who confess their sins unto thee ; that they, whose consciences by sin are accused, by thy merciful pardon may be absolved, through Christ our Lord. Ame?i. O GOD, whose mercy is everlasting, and power infinite ; look down with pity and compassion upon the sufferings of this thy servant ; and whether thou visitest for trial of his patience, or punishment of his of- fences, enable him by thy grace cheerfully to submit himself to thy holy will and plea- sure. Go not far from those, O Lord, whom thou hast laid in a place of darkness, and in the deep ; and forasmuch as thou hast cut him off suddenly, but chasteneth him as a father, grant that he, duly considering thy great mercies, may be unfeignedly thankful, and turn unto thee with true repentance and sincerity of heart, through Jesus Christ our Lord. Amen. IT Prayers for persons under sentence of death. IT When a criminal is under sentence of death, the minister shall proceed, immediately after the collect, O God, who sparest, &c., to exhort him after this form, or other like: DEARLY beloved, it hath pleased Al- mighty God, in his justice, to bring you under the sentence and condemnation of the law : You are shortly to suffer death in such a manner, that others, warned by your example, may be the more afraid to offend ; and we pray God, that you may make such use of your punishments in this world, that your soul may be saved ia the world to come. Wherefore we come to you in the bow / els of compassion ; and, being desirous that you should avoid presumption on the one hand, and despair on the other, shall plain- ly lay before you the wretchedness of your condition, and declare how far you ought to depend on the mercies of God, and the merits of our Saviour. Consider (hen seri- ously with yourself, in all appearance the time of your dissolution draweth near ; your sins have laid fast hold upon you ; you are soon to be removed from among men by a violent death ; and you shall fade away sud- denly li'e the grass, which in the morning is green and groweth up, but in the evening is cut down, dried up, and withered After ) you have thus finished the course of a sin- ful and miserable life, you shall appear be- fore the Judge of all flesh ; who, as he pro- nounces blessings on the righteous, shall likewise say. with a terrible voice of most just judgment, to the wicked, Go, ye accurs- ed, into the fire everlasting, prepared for the devil and his angels. Your sins have brought you too near this dreadful sentence : it is therefore your part and duty, my brother, humbly to confess and bewail your great and manifold offences, and -j to repent you truly of your sins, as you ten- der the eternal salvation of your soul. Be not deceiv^ed with a vain and pre- sumptuous expectation of God's favour, nor J.- say within yourself. Peace, peace, where J there is no peace ; for there is no peace, saith my God. to the wicked. God is not mocked ; he is of purer eyes than to behold iniquity ; and without holiness no man shall see the Lord. On the other hand, despair not of God's mercy, though trouble is on every side ; for God shutteth not up his mercies for ever in displeasure : But if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Do not either way abuse the goodness of God, who calleth us mercifully to amendment, and of his endless pity promiseth us forgiveness of that which is past, if with a perfect and a true heart we return unto him. Since therefore you are soon to pass into an endless and unchangeable state, and your future happiness or misery depends upon the few moments which are left you, I re- quire you strictly to examine yourself, and your estate both towards God and towards man ; and let no worldly consideration hin- der you from making a true and full con fession of your sins, and giving all the sa- THE VISITATION OF PRISONERS. 501 tisfaction which is in your power to every one whom yoa have wronged or injured ; that you may find mercy at your heavenly Father's hand, for Christ's sake, and not be condemned in the dreadful day of judg- ment. Lastly, beloved, submit yourself with Christian resignation to the just judgment of God, which your own crimes have brought upon you, and be in charity with all men ; being ready sincerely to forgive all such as have offended you, not excepting those who have prosecuted you even unto death: and, though this may seem a hard saying, yet know assuredly, that without it your charity is not yet perfect. And fail nor earnestly to endeavour and pray for this blessed temper and composure of mind. So may you cast yourself with an entire dependence upon the mercies of God, through the merits of our Saviour and Redeemer Jesus Christ. U Here the Minister shall examine him concern- ing his faith, and rehearse the articles of the Creed, Dost thou believe in God, ^c. And the criminal shall answer, All this I steadfastly believe. If TTien shall the Minister examine whether he repent him truly of his sins, exhorting him to a particular confession of the sin for which he is condemned ; and upon confession, he shall in- struct him what satisfaction ought to be made to those tchom he has offended thereby ; and if he knoweth any combinations in wickedness, or any evil practices designed against others, let him be admonished to the utmost of his power to discover and prevent them. T[ After his confession, the Priest shall declare to him the pardoning mercy of God, in the form which is used in the Communion Service. IT After which shall be said the Collect follow- ing : O HOLY Jesus, who, of thine infinite goodness, didst accept the conversion of a sinner on the cross ; open thine eye of mercy upon this thy servant, who desireth pardon and forgiveness, though in his latest hour he turneth unto thee. Renew in him what- soever hath been decayed by the fraud and malice of the devil, or by his own carnal will and frailness. Consider his contrition ; accept his repentance ; and forasmuch as he putteth his full trust only in thy mercy, impute not unto him his former sins, but strengthen him with thy blessed Spirit ; and when thou art pleased to take him hence, take him unto thy favour : This we beg - through thy merits, O Lord, our Saviour \ and our Redeemer. Amen, IT Then shall the Minister say, O FATHER of mercies, and God of all comfort ; we fly unto thee for succour in be- half of this thy servant, who is now under the sentence of condemnation. The day of his calamity is at hand, and he is accounted as one of those who go down into the pit. Blessed Lord, remember thy mercies ; look upon his infirmities ; hear the voice of his complaint; give him, we beseech thee, pa- tience in this his time of adversity, and sup- port under the terrors which encompass him ; set before his eyes the things he hatli done in the body, which have justly pro- voked thee to anger ; and forasmuch as his continuance appeareth to be short amongst us, quicken him so much the more by thy grace and Holy Spirit ; that he, being con- verted and reconciled unto thee, before thy judgments have cut him off from the earth, may at the hour of his death depart in peace, and be received into thine everlasting king- dom, through Jesus Christ our Lord. Amen. IF Adding this. O SAVIOUR of the world, who by thy cross and precious blood hast redeemed us, save us, and help us, we humbly beseech thee, O Lord. ir TVien the Minister, standing, shall say, IN the midst of life we are in death : of whom may we seek for succour, but of thee, O Lord, who for our sins art jitstly dis- pleased ? Yet, O Lord God most holy, O Lord most mighty, O holy and most merciful Saviour, deliver us not into the bitter pains of eter- nal death. Thou knowest. Lord, the secrets of our hearts : shut not thy merciful ears to our prayers ; hut spare us. Lord most holy, God most mighty, holy and merciful Sa- viour, thou most worthy Judge eternal, suf- fer us not, at our last hour, for any pains of death to fall from thee. t Then the Minister shall say, THE Almighty God, who is a most strong tower to all those who put their trust in him ; to whom all things in heaven, in earth, and under the earth, do bow and obey ; be now and evermore thy defence ; and make thee know and feel that there is none other 502 THE VISITATION OF PRISONERS. name under heaven given to man, in whom and through whom thou mayest receive sal- vation, but only the name of our Lord Jesus Christ. A7nen. 1[ And after that shall say, UNTO God's gracious mercy and pro- tection we commit thee : The Lord bless thee and keep thee : The Lord make his face to shine upon thee, and be gracious un- to thee : The Lord lift up his countenance upon thee, and give thee peace both now and evermore. Amen. IT At the time of Execution, besides all, or such parts of the foregoing office as the Minister shall judge proper, shall be said the Commen- datory Prayer for a person at the point of depar- ture, as it is in the Visitation of the Sick. 1[ TVie Collect for the Communion Service. O GOD, who declarest thy almigthy power chiefly in 3howing mercy and pity ; we beseech thee to have mercy upon this tliy servant, who for his transgressions is ap- pointed to die. Grant that he may take thy judgments patiently, and repent him truly of his sins ; that he recovering thy favour, the fearful reward of his actions may end with this life ; and whensoever his soul shall depart from the body, it may be with- out spot presented unto thee, through Jesus Christ our Lord. Ameti. The Epistle. Heb. xii. U. NO chastening for the present seemeth to be joyous, but grievous ; nevertheless, after ward it yieldeth the peaceable fruit of right- eousness, unto them which are exercised thereby. The Gospel. St. John v. 24. VERILY, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life. T[ A Prayer for imprisoned Debtors. MOST gracious God, look down in pity and compassion upon these thine afflicted servants, who are fallen under the misery of a close restraint. Give them always a deep sense of their sins, and of thy fatherly love and correction ; and the more their con- finement presseth hard upon them, the more let the comforts of thy grace and mercy abound towards them. Give to their credi- tors tenderness and compassion, and to them a meek and forgiring spirit towards all those who have confined them, and a full purpose to repair all the injuries and losses which others have sustained by them. Raise them up friends to pity and relieve them ; give them the continued comfort of thy counte- nance here ; and so sanctify their afflictions, that they may work for them an eternal weight of glory, through the merits and me- diation of Jesus Christ thy Son our Lord. Amen. ( 503 ) A FORM OF PRAYER AND THANKSGIVING TO ALMIGHTY GOD, For the fruits of the earth, and all the other blessings of his merciful providence ; to be used yearly on the^r^^ Thursday in November ^ or on such other day as shall be ap- pointed by the Civil Authority. IT The Service shall he as usual^ except where it is hereby otherwise appointed. T[ Among the Sentences at the beginning of Morning Prayer shall be the following : HONOWR the Lord with thy substance, and with the first-fruits of all thine increase ; so shall thy barns be filled with plenty, and thy presses shall burst out with new wine. Prov. iii. 9, 10. The Lord by wisdom hath founded the earth ; by understanding hath he establish- ed the heavens : by his knowledge the depths are broken up, and the clouds drop down the dew. Prov. iii. 19, 20. The eternal God is thy refuge, and under- neath are the everlasting arms. Deut. xxxiii. 27. Israel then shall dwell in safety alone ; the fountain of Jacob shall be upon the land of corn and of wine, also his heaven shall drop down dew. Deut. xxxiii. 28. Happy art thou, O Israel ; who is like un- to thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency ! Deut. xxxiii. 29. IT Instead o/, O come let us sing, (f c. the follow- ing shall be said or sung : PRAISE ye the Lord ; for it is good to sing praises unto our God ; for it is pleasant, md praise is comely. The Lord doth build up Jerusalem ; he jathereth tosrether the outcasts of Israel. He healeth those that are broken in heart, aid bindeth up their wounds. He covereth the heaven with clouds, and {xepareth rain for the earth ; he maketh the ^ass to grow upon the mountains. He giveth to the beast his food ; and to tie young ravens which cry. Praise the Lord, O Jerusalem : Praise thy God, O Sion. For he hath strengthened the bars of thy gates ; he hath blessed thy children within thee. He maketh peace in thy borders, and fill- eth thee with the finest of the wheat. H Then shall besaid or sung one of the Selections, or some other portion of the Psalms, at the discretion of the Minister. IT T7ie First Lesson shall be Deut. viii. and the Second Lesson shall be 1 Thess. v. 12 to 24. IT After the General Thanksgiving, shall be said this which followeth : MOST gracious God, by whose know- ledge the depths arebroken up,and the clouds drop down the dew ; we yield thee unfeign- ed thanks and praise, as for all thy mercies, so especially for the returns of seed-time and harvest, and for crowning the year with thy goodness, in the increase of the ground, and the gathering in of the fruits thereof. And, we beseech thee, give us a just sense of this great mercy ; such as may appear in our lives, by an humble, holy, and obedient walking before thee all our days, through Jesus Christ our Lord ; to whom, with thee and the Holy Ghost, be all glory and hon- our, world without end. Amen. IT The Collect to be used instead of that for the day. O MOST merciful Father, who hast bless- ed the labours of the husbandman in the re- turns of the fruits of the earth ; we give thee humble and hearty thanks for this thy bounty; beseeching thee to continue thy 504 PRAYER AND THANKSGIVING. loving-kindness to us ; that our land may still yield her increase, to thy glory and our comfort, through Jesus Christ our Lord. Amen. The Epistle. St. James i. 16. DO not err, my beloved brethren : every good gift andevery perfectgift isfrom above; and Cometh down from the Father of lights, with whom is no variableness, neither shad- ow of turning. Of his own will begat he us of the word of truth, that we should be a kind offirst-fruitsof his creatures. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath : for the wrath of man worketh not the righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls. Be ye doers of the word ; and not hearers only, deceiving your own selves. For if any be a hearer of the word and not a doer, he is like unto a man beholding his natural face in a glass ; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth there- in, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion and undefiled before God and the Father is this : to visit the fa- therless and widows in their affliction, and to keep himself unspotted from the world. The Gospel. St. Matt. v. 43. YE have heard that it hath been said, Thou shalt love thy neighbour, and hate ihine enemy. But I say unto you. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and perse- cute you ; that ye may be the children of your Father which is in heaven : for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjnst. For if ye love them which love you, what reward have ye ? do not even the publicans the same ? Or if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect. ( 505 ) FORMS OF PRAYER TO BE USED IN FAMILIES. MORNING PRAYER. 1 The master or mistress having called together as many of the family as can con- venienthj be present, let one of them, or any other ivhom they shall think proper, say as follows, all kneeling : OUR Father, who art in heaven, Hal- lowed be thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And forgive us our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; But deliver us from evil : For thine is the Kingdom, and the Power, and the Glory, for ever and ever. Amen. Acknowledgment of GocPs mercy and preservation, espe- cially through the night past. * When disturb- ances of any kind befall a family, instead of this, say, that notwithstand- ing our dangers, we are brought in safety to the begin- ning of this day. Dedication of soul and body to God's service, with a reso- lution to be grow- 64 ALMIGHTY and ever- lasting God, in whom we live and move and have our being ; we, thy needy creatures, render thee our humble praises, for thy preservation of us from the beginning of our lives to this day, and especially for having delivered us from the dangers of the past night. To thy watch- ful providence we owe it,* (that no disturbance hath come nigh us or our dwelling ; but. that we are brought in safety to the beginning of this day.) For these thy mercies, we bless and magnify thy glorious name ; humbly beseeching thee to accept this our morning sacrifice of praise and thanksgiv- ing ; for his sake who lay down in the grave, and rose again for us, thy Son our Saviour Jesus Christ. Am^en. And, since it is of thy mercy, O gracious Fa- ther, that another day is added to our lives ; we ing daily in ness. rooi- here dedicate both our souls and our bodies to thee and thy service, in a sober, righteous, and godly life : in which re- solution, do thou, O mer- ciful God, confijm and strengthen us ; that, as we grow in age, we may grow in grace, and in the know- ledge of our Lord and Saviour Jesus Christ. Am,en. BUT, O God, who Prayer for grace knowest the weakness to enable us to per- and corruption of our na- /o^™ that resolu- ture, and the manifold '^''"• temptations which we daily meet with ; we humbly beseech thee to have compassion on our infirmities, and to give us the constant assistance of thy Holy Spirit ; that we may be effectually re- strained from sin, and excited to our duty. Imprint upon our hearts such a dread of thy judgments, and such a grateful sense of thy goodness to us, as may make us both afraid and ashamed to offend thee. And, above all, keep in our minds a lively remembrance of that great day, in which we must give a strict account of our thoughts, words, and actions ; and, according to the works done in the body, be eternally rewarded or punish- ed, by him whom thou hast appointed the Judge of quick and dead, thy Son Jesus Christ our Lord. Amen. IN particular, we im- For grace to guide plore thy grace and pro- and keep us thefol- fecion fo? the ensuing '^^^S^'-glJ^, day. Keep us temperate m on the business of our meats and drinks, and the same. diligent in our several callings. Grant us patience under any afflictions thou shalt see fit to lay on us, 506 FAMILY PRAYERS. * On Sunday morning-, in- stead of this, say,a.u(l let thy Holy Spirit ac- company us to the place of thy public worship, making us se- rious an J atten- tive, and raising our minds from the thoughts of this world to and miads always contented with our present condition. Give us grace to be just and upright in all our dealings ; quiet and peaceable ; full of compassion ; and ready to do good to all men, according to our abilities and opportunities. Direct us in all our ways *(and prosper the works of our hands in the business of our several stations.) Defend us from all dangers and adversi- ties ; and be graciously pleas- ed to take us, and all things belonging to us, under thy fa- therly care and protection. These things, and whatever else thou shalt see necessary and convenient to us, we humbly beg, through the merits and mediation of thy Son Jesus Christ our Lord and Saviour. Amen. tne considera- tion of the next, that we may fervently join in the prayers and praises of thy Church, and listen to our duty with honest hearts, in order to prac- tise it. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. EVENING PRAYER. H The fayjiily being together^ a little before bed time, let the master or mistress, or any other whom they shall think proper., say as follows, all ktieeling : OUR Father, who art in heaven, Hallow- ed ba thy Name ; Thy kingdom come ; Thy will be done on earth, as it is in heaven ; Give us this day our daily bread ; And for- give ns our trespasses, as we forgive those who trespass against us ; And lead us not into temptation ; But deliver us from evil : For thine is the Kingdom, and the Power, and the Glory, for ever and ever. Amen. Confessionof MOST merciful God, who sins, wt7^ a art of pLirer eyes than to be- prayer for ^^^^ iniquity, and hast pro- conlrition and . j r • ^ n i pardon. mised forgiveness to all those who confess and forsake their sins ; we come before thee in an humble sense of our own unworthiness, acknowledging our manifold transgressions of * Here let thy righteous laws.* But, O himwho reads gracious Father, who desirest make a short ° ^ ^i . ,. r • i i pause ih it ^^°^ ^"® death oi a sinner, look every'ojie may upon us, we beseech thee, in secretly con- mercy, and forgive us all our fess the sins transgressions. Make us deep- faihngs ,y sensible of the great evil of them ; and work in us an hear- ty contrition ; that we may ob- tain forgiveness at thy hands, who art ever ready to receive humble and penitent sin- ners ; for the sake of thy Son Jesus Christ, our only Saviour and Redeemer. Amen. Prayer for AND lest, through our own grace to re- frailty, or the temptations beulr. "'"'' ^^^^^ encompass us, we be drawn again into sin, vouch- safe us, we beseech thee, the direction and and of that day. assistance of thy Holy Spirit. Reform what- ever is amiss in the temper and dispos'tion of our souls ; that no unclean thoughts, un- lawful designs, or inordinate desires, may rest there. Pnro^e our hearts from envy, hatred, and malice : that we may never suf- fer the sun to go down upon our wrath ; but may always go to our rest in peace, charity, and good-will, with a conscience void of of- (ente towards thee, and towards men : That ^ so. we may be preserved pure and blameless, unto the coming of our Lord and Saviour Jesus Christ. A}7ien. AND accept, O Lord our ^,^^ intercession. intercessions for all mankind. Let the light of thy Gospel shine upon all nations; and may as many as have receiv- ed it, live as becomes it. Be gracious unto thy Church ; and grant that every member of the same, in his vocation and ministry, may serve thee faithfully. Bless all in au- thority over us ; and so rule their hearts and strengfthen their hands, that they may pnnish wickedness and vice, and maintain thy true religion and virtue. Send down thy blessings, temporal and spiritual, upon all our relations, friends, and neisjliboirs. Reward all who have done us good, and pardon all those who have done or wish us evil, and g-ive them repentance and better minds. Be merciful to all who are in any trouble ; and do thou, the God of pity, ad- minister to them according to their several necessities, for his sake who went ab<5ut doing good, thy Son our Saviour Jesus Christ. Amen. I FAMILY PRAYERS. 507 The Thanks- ^^ ^^^ prayers, O Lord, eivin