Wm YALE UNIVERSITY LIBRARY THE LIBRARY ASSOCIATES Gift of WILMARTH S. LEWIS BieTktform o/anANCIENT CffimCH taken, cfii^Jh»iJlF3ciM^g£^rfq7????^Jri AtJ-PandeetiZsCansmtitn. * THE UOZtY OF • * tjzje Ciriijicjrr9^ » \ _ *2Ac Communicant* or- X • S? e rfic Cenfi/h-ntz/ or 4 r , Order of Tcnftixia/ . % • 2Ac-Jui/lrati jtJ'aiitsn& of '/¦//rati ol Order hi i A Poncjir 7Ao 7/f/c >*S mmmvm^^ mi m m m A RATIONAL ILLUSTRATION O F T H E Book of COMMON PRATER OF f ff p Church of ENGLAND. WHEREIN Liturgies in general are proved lawful and necefFary, and an Hiftorical Account is given of our own : The feveral Tables, Rules, and Kalendar are confidered, and the feeming Differences reconcil'd : All the Rubricks, Prayers, Rites, and Ceremonies are explained, and compared with the Liturgies of the Primitive Church : The exact Method and Harmony of every Office is fiiew'd, and all the material Alterations are obferved, which have at any'time been made fince the firft Common-Prayer- Book of King Edward VI. with the particular Reafons that occafioned them. THE WHOLE Being the Subftance of every thing Liturgical in Bifhop Sparrow, Mr. L'E strange, Dr. Comber, Dr. N ichols, and all for mer Ritualists, Commentators, or others, upon the fame Subjeft ; collected and reduced into one continued and regular Method, and interfperfed all along with new Observations. The Sixth Edition. By CHARLES WHEA TL T, M. A f Brent } Vicar ofs and >P E l h a m in Hartfordpire. (.FurneuxJ Ofiendas Populo Ceremonias & Ritum colendi. Exod. xviii. 20. Vulg. LONDON: Printed for J. and J. Knapton, R. Knaplo c k, R. W i l- kin, D. Midwinter, A. Bettesworth, and J. Osbosn and T. Longman. M.DCC.XXIX. C w ) T O T H E Right Reverend Father in God, JOHN Lord Bishop of London, AND One of the Lords of his Majefty's moft Honourable Privy-Council. My Lord* HAT confpicuous Goodnefs, which gives fuch a Luftre to all Your Actions, encourages one of the meaneft of Your Prefby- A * ters. If The Dedication* ters, to lay the following Performance at Your Lordfliip's Feet. The only Merit I have to plead for it, is the In tegrity of my Intentions, accompanied with my beft Endeavours to illuftrate the Beauties of that excellent Liturgy, the Fame and Spirit whereof, Your Lord- fhip hath conveyed to diftant Countries, by a juft and elegant Tranflation of it into the Qerman Language; as the Ex ample of Your ftrict Conformity to the Rules prefcribed *by it, hath placed it here at home, in a Light exceedingly ad vantageous, and continues to adorn it ^ with all the Embellifliments of a win ning Practice. When Your Clergy and People were bereft of that Primitive Apoftolical Pre late, Your Lordfliip's immediate Prede- ceflbr j after a juft Incenfe of our Tears and Lamentations to the Memory of a Bishop fo defervedly dear to us; the Choice of an incomparable Princess, then upon the Throne, foon directed our Thoughts to Utrecht^ where Your Lordship (like angther Irmasm) was then The Dedication. v* then compollng the Differences of our Weftern World, and employing Your Mafterly Skill, for which You had fo long been famous, in fettling the grand Affairs of Europe. Practical Knowledge, built upon the folid Foundations of Good Senfe and Learning, muft ever go into the Com- pofition of a Great Man's Charac ter. This was foon difccrned in Your Lordfhip, by that Prince, of illuftri- ous Memory, who firft drew You from the Shade of Life into a Scene of Ac tion, and Publick Bufinefs; and Who, among many great Attainments, poflef- fed none more eminent than the Know ledge of Mankind, with a deep Infight into the Talents and Capacities of thofe whom He thought fit to employ in His important Tranfactions : And to the Ho nour of our Function ( now become a Scorn and Derifion to Men, who would be pitiable for their Ignorance, if they were not at the fame Time contempti ble for their Arrogance) this difcerning Prince did often declare, that he had A 3 never yl The Dedication. never employed two Minifters of greater Vigilance, Capacity, and Virtue, than Your-Self, My Lord, and the Reve rend Mr. Hill. The Poft in Particu lar which he afligned to Your Lord- fliip, He found, You filled with fuch ample Sufficiency, that, when any or Your Difpatches came to the Board, He always commanded the whole of them to be read to Him, and heard them with an Attention which befpoke theExactnefs of his own Judgment, as well as the Extent and Compafs of Your Skill in Bufinefs. The State/man however in Your Lordfliip's Perfon did not fpoil the Ecclejiafiick; nor was the Preachers Character loft in the Embajfadors: Since the fure Report of Fame has in- • formed us, that both Parts were per formed by You with an Addrefs and Diligence, which to thofe who have not the Honour of a perfonal Acquain tance with You, may appear incredible, .when they confider what different Ta lents are requifice to the due Difcharge ^ of The Dedication; vii of fuch different Functions, and how ill the Refinements of Speculation do ufu- ally confift with the Grofs of Prac tice. But in You, My Lord, by a rare Felicity, even thefe interfering Qua lifications were found concurring to as great a Degree of Perfection, as if all Your Study had been laid out upon only one of them. Our late Excellent Queen (whofe Memory will be precious to remoteft Pofterity) had the fame Sentiments with Her Great PredecelTor: And therefore Your Lordfliip continued in the fame Scene in which He had firft employed You 3 till a Negotiation of the higheft Confequence call'd for fuch a Head, and fuch a Heart, as Yours, to conduct and finifh it. Then we obferved with an equal Mixture of Pleafure and Admi ration, the Mitre refuming its an- tient Luftre, (landing in the Councils of. Princes, adjufting their various Pre- tenfions, repairing the Breaches of a lamentable War, andftopping the Mouths of thofe who feemed to delight in it, A 4 with jriii The Dedication? with a Spirit of Meeknefs and Gentle- nefs, which, tho' it might leave You fome Oppofers, could certainly make You no Enemies. We are now reap ing the Fruits of that Auspicious Treaty, to which we apparently owe the undiftuxb'd Acceffion of His Pre- fent Majesty to the Throne of His Anceftors,- and after all Objections to it, are only contending to keep what You Then gained for us; and doubt not either of our Security or our Glo ry, if we can re-eftablifh a Peace up on the B a s i s whereon Your Lordfliip left it. Mean while You never forget Your Relation to the Church in which You were called to be a Minister: But amidft the various Employments of a Political Life, You found always Incli nation, and often Leifure, to confult its Advantages, and to leave upon every part of it, which had any peculiar Title to Your Favour, fome laudable Proofs of Your Generous and Publick Spirit. The Happy. Place which glories in The Dedication. lx in Your Birth^, will remain an il- luftrious Monument of Your early Piety; and the Seat of Learning which boafts of Your Education \ , muft enroll Your Name in the Lift of its chief Benefac tors. Your SuccelTors alfo in the diffe rent Stations to which the well-deferv- ed Favour of the forementioned Prin ces, by different Steps, advanced You, do, and will, reap the Benefit derived to them from fuch, a Munificent PredecelTor. The Deanery of Wind sor, by Your Lordfliip's elegant Im provements, was made fit to receive the Dignity of a Coronet \, without any Di minution to its Luftre : And You were hardly fix'd in the Palace of Bristol, before it had an Earneft of Your far ther Intentions to repair and adorn it with Your ufual Bounty: But from * Cleasby in Yorkshire, where about thirty Years ago a Chapel was built and endowed by His Lordjhip, which has again been lately improved by Himy both in its Huilding and Revenue. \ Oriel College in O X F o R D, where His Lordjhip ias rais,d a new Building, and given fever al Exhibitions. \ Succeeded by the Right Honourable the Lord WlL" toi/SHBr. thence x The Dedication. thence Your Lordfliip was foon called off into a Sphere of a wider Compafs, and a more extenfive Influence, the fit ter to engage Your diffufive Benefac tions : And now You are heaping upon F u l h a m the various Obligations which it had been taught to expect from thofe former Inftances of Your known Gene- rofity. And long may Your Lordfliip enjoy and adorn that delightful Habita tion: But when for the Reward of your Piety You fhall be removed from thence into a more glorious Manfion, Your Name fhall be remembred for the good Deeds that Tou have done for the Houfes of God, and the Offices thereof: . As Your Memory will be bleffed throughout all Generations by the Pooreft of the Clergy within this Diocefe, for Your liberal Contributions and pious Endeavours to- • wards the Increafe of their fcanty Main tenance. Nor have the Influences of Your Be neficent and Charitable Difpofition been limited to Domefiick Examples, or con fined within the narrow Compafs of our Britifh The Dedication. Brhijhlttmdi Your Soul, My Lord, took a! Flight beyond it; when in Your late celebrated Negotiation You made noble ufe of Your publick Character for the Advantage of the Protestant Name, and for the Deliverance of thofe unhappy Captives, whofe Religion was their Crime, and whofe Punifliment the Gallies, the worft of Slavery. Attempts, we know, have been made of late to -wound the Church thro' the Sides of Her Bifliops moft zealoully attach'd to Her Intereft and Honour: And therefore whilft You oppofe the Progrefs of Herefy and Schifm-^ whilft You infift upon Discipline, and are fteady to Your Character; whilft You are an Encourager of Principles and Perfons leaft apt to betray, moft ready to promote, the true Service of Religion, and of our Established Worfliip; we muft expect fome Arrows will be fliot at Your Lordfliip from the Quiver of falfe and malicious Tongues: But Ill-Nature and Envy will mifs their Aim, when they take it at io yaft a Di- ftancej XI xii The Dedication. ftance.; and Sterling Worth will ever abide the Teft of the niceft Scrutiny. Under thefe Views the Main Body of Your Clergy have always adored the good Hand of Providence forgiving them a Bishop, whofe paft Behaviour exhi bited (o fure a Prolpect to them of all future Advantages, from an indulgent, wife, and well temper'd Adminiftration. I n me, my Lord, who have a Heart full charged with thefe Sentiments, it would be a Crime unpardonable to flip the Opportunity now before me of de*- daring to the World, and to Your Lord fliip, what (as far as the narrow Sphere of my Obfervation enables me to judge) I take to be the general Apprehenfion of Your Clergy and People. Acknow ledgment is the natural Tribute of Gratitude from every Member of a Com munity to its moft eminent Benefactors : Under the Cover therefore of this pub- blick Title, I humbly prefume to pre- fent YourLordfliip with my Mite, which I beg Your Lordfliip in Your wonted Good- The Dedication. xiii Goodnefs, not to eftimate by the intrin- fick Value of the Offering, but by the Zeal and Affection of him who makes it. Then from that imputed Merit which Your favourable Acceptance fliall thus transfer to it, I may reafonably hope that the World will be the kinder both to this Work and its Author; which will render me by a fpecial, what I am al ready by a general, Obligation, May it pleafe Tour Lord/hip, Y our Lordship's Very Dutiful Son, And mojl Obedient Humble Servant, April I 1720, 3- Charles Wheat!) ( xv ) THE PREFACE. » N a former Edition of this Book which was printed in Folio, I was at a lofs in what manner I was to addrefs the Reader ; i. e. whether I was to be- fpeak his Candour as to an entire new Book, or whether only the Continuance of it as to a new Edition of an old one. / called it indeed the Third Edition in the Title-Page; tho" J think I had but little other reafon for doing fo, than my having twice publifhed a Treatife upon the fame Subjecl before. For fcarce a fifth Part of what I then offered to the World was printed from either of the former Editions j nor had fo much of them, as I have mentioned, been continued entire, had I fore- fsen how little I Jhould have confined my felf to the reft. But when , it fir ft went to the Prefs, I had no other Deftgn than to have reprinted it exaclly from the Second Edition j except that I had yielded to the requeft of the Book fellers, who being encouraged by the quick Sale of two large Impreffions in a fmaller Vo lume, were willing to run the hazard of one in a lar ger xvi The Preface. ger Size. This was all the Alteration I propofedi Nor did I think of any other, till the Introductory ( Difcourfe, the whole Firft Chapter, and great part of the Second, were worked off from the Prefs 5 'which therefore, for the moft part*, ftand juft as they ' did before, and not in the Method into which I fhould -have thrown them, had f known fnm the beginning ' what Alterations f fhould have made. However the ' Reader will" have no reafon to complain; finie tho' -the Form would have been different, the Argument's notwithftanding muft have been much the fame : And they fare will appear to a better advantage by ftanding en tire, and in the Light they are fet by the Authors them* felves, from whom I have borrowed them ; than if they had been broke into Comments and Notes, and pro duced in Parcels, as the Rubricks would have requir ed: which was the Method I afterwards thought fit to purfue *. For when f obferved at the Clofe of the Second Chapter (which is upon the general Rubrick concerning the Order for Morning and Evening Prayer) that I had taken no notice in what Part of the Church, Divine Service fhould be performed (the Appointment of which was yet the principal Deftgn of the firft Part of that Rubrick;) I not only found it m- .ceffary to add a new Section to fupply that DefeSl ; but taking the hint, to examine how f had managed the Rubricks in general, I perceived that I had been * I defire that what I have faid may be principally -underftoodqf /£ for I don't know, that there was a Jingle Piece on the Subject, how inconft- derable foever, but what I gave a frejh Review, and with the utmoft Care, that not a Hint Jhould efcape me, which I judged would be any ways worth Obfer- vation. And yet I dare affirm that the whole that I borrowed from all who have writ profejfedly upon the Common -Prayer, does not amount to near a fourth Part of what the following Sheets contain. Nor will it feem incredible, that every thing that is pertinent to my own Deftgn, Jhould be reduced into fo narrow <* Compafs as I have mentioned; when it is conftdered that The Preface. xix thatthd1 the Authors I made ufe of were numerous, yet the Matters they treat of are generally the fame; that fome of them have printed the Liturgy it felf, as well as their Explanations and Comments upon it ; that they are moft of them but fmall ; and that in the two that are voluminous (Dr. Comber and Dr. Nichols) /?«ra an eighth part of either of them come within the Li mits I confined my felf to. The Bulk . of the former confifts in large Paraphrafes and practical Difcourfes, which I wholly ,paffed by : And if the latter has done nothing in a practical way ; yet the Repetition of his Paraphrafes, where the fame Forms return in different Offices, together with his enlarging upon Subjects that b Reader would never think to look for in a Com ment upon the Common - Prayer, have very much contributed to fwell his Work with Materials that I judged might befpared, without any danger of its being thought a Defect : Efpe daily fine e the Omijfion of them made room for the enlarging upon other Points much more pertinent to the Subject of the Book ; and which indeed make the principal part of the whole, tho1 moft of them are touched upon but lightly, if at all, in any former direct Expofition , of the Liturgy. To name all the particulars, would be more oftentatious than ufeful; and therefore I fhall only obferve in general, that wherever I knew any Point I was to mention, hand led more particularly by Authors who have made it their principal view ; I always had recourfe to them* and took the liberty of borrowing whatever contributed to the perfecting my Scheme. IN fuch Cafes I have generally given notice in the Margin to whom I have been beholden; tho" there is one thing perhaps in which I have been deficient, and that is, in not uftng fometimes the ordinary Marks of Diftinction, when I have taken the Words as well as ^Thoughts of my Author: For it was always my Rule when I could not mend an Expreftiou, not to do it an Injury by changing it : And yet as 1 was frequently forced to tranfpofe the Order of his Sentences, and to blend and a i mix » xx The Preface.' . mix with them what my own thoughts fupplied, it often came to pafs, that when the Paragraph was finifhed, I queftioned whether the Author from whom moft of it Was taken, would acknowledge it to be his- own- AND thus I have given the Reader an Account, as well of mi firft Attempts on this Subject, as of the far ther Pr ogre fs I made upon it when it came the third time to the Pre fs; which I have done, not fo much for the fake of acquainting him with the old Editions, as of informing him more diftinbtly what it is he may look for in the new ones. It will be a needlefs Caution I fuppofe to add, that I fhall ft and to nothing that I have f aid before, any farther than it agrees with the Contents of the laft: The Particulars indeed are but few, as far as I can remember, where my Notions are changed: But where they are, it is but common Juft ice to take my Sen timents from what / deliver upon maturer Judgment j and not to expect I fhould always vindicate an Error or Miftake, becaufe I once advanced it in a Juvenile performance. I Jhould have very ill beft owed the Pains I took to review my original Papers (which was more a great deal than it coft me at firft to collect and compile them ; and which took up as many Tears as it would have done Months, had they been only re printed as they were before) if they did not come out with fome Improvements at laft. Not that I am fo vain as to think, they are at laft without Faults and Imperfections ; I am fenftble there are many ; I can on ly plead that none willingly efcaped me, and that where- ever any efcaped unwillingly, no body could have been pore induftrious to find them. For in order to this, I not only during the tedious Delay that I then created to the Prefs, examined the Sheets upon every occafion that called the Matter of them frejh to my mind; but alfi importuned the Affiftance and Corrections of fuch learned Friends as I knew were in no danger (except from too favourable an Indulgence to the Author) of b%er looking the fight eft Miftake s. The Preface. AND this I take to be a proper Place to eyfiktin my felf in relation to one Paffage particularly, which I know has been thought to need the greatefl Amend ment, though I have let it ft and without making any. And indeed an Explanation of it is fo much the more needful, as it is not only judged to be indefenfible in it felf, but alfo to be inconfiflent with what I have faid in another part of the Book. The Paffage I mean, is concerning the Abfolution in the daily Morning and Evening Service, which lhave afferted to be an actual Conveyance of Pardon, at the very inftant of pro nouncing it, to all that come within the Terms pro- pofed ' j and again, that it is more than Decla rative, that it is truly Effective, infuring and conveying to the proper Subjects thereof the very Abfolution or Remiflion it felf6. This has been thought by fome, from whofe "Judgment I Jhould be very unwilling to differ or recede, not only to carry the Point higher than can be maintained; but alfo to be irrecon- cileable with my own Notions of Abfolution, as I have deferibed them upon the Office for the Vifitation of the Sick, where they are thought to be more confiftent with Scripture and Antiquity. I have there endea voured to fhew that there is no ftanding Authority in the Minifters of the Gofpel to pardon and forgive Sins immediately and dire&ly in relation to God, and as to which the Cenfure of the Church had been in no wife concern'd c : And again, that no Ab folution pronounced by the Church, can cleanfe or do away our inward Guilt, or remit the eternal Pe nalties of Sin, which are declared to be due to it by the Sentence of God i any farther than by the Prayers which are appointed to accompany it, and by the ufe of thofe Ordinances to which it reftores us, it may be a Means, in the end, of obtaining our Pardon from God himfelf, and the Forgivenefs of Sin as it relates to him \ Thefe Paffages I ac- ! fag- "?¦ J Pag- 123. c Pag. 463. f Pag-464- a 3 xxi Xxii The Preface. knowledge, as they are feparated from their Contexts, and opposed to one another, feem a little inconftftent and confujedly expteffed: But if each of them are read in their proper Places, and with that Diftinttion of Ideas Which I had framed to my, felf when I writ them, I humbly prefume they may be eaftly reconciled, and both of them ajferted with equal Truth. I defire it may be remembred that in the latter Place I am fpeaking of a judicial and unconditional Abfolution, pronounced by the Minifter in an Indicative Form, as of certain Ad vantage to the Perfon that receives it. By this I have fuppofed the Church never intends to cleanfe or do away our inward Guilt, but only to exercife an external Au thority, founded upon the Power of the Keys } which, thai' it may be abfolurc, as to the inflicting and remit ting the Cen fares of /^e Church, I could not under ftand peremptorily to determine ;&? State of the Sinner in re lation to God. And thus far I have the Happinefs to have the Concurrence of good Judges on my fide ; fo that it is only in what faffert on the Daily Abfolution, that I have the Misfortune not to be accounted fo clear. But with humble Submiflion, I can fee nothing there inconftftent with what 1 have faid on the other. The Abfolution I am fpeaking of is conditional, pronounced by the Prieft in a Declarative Form, and limited to fuch as truly repent, and unfeignedly believe God's holy Gofpel. This indeed I have ajferted to be effective, and that it infures and conveys, to the proper Subjects thereof, the very Abfolution or Rtmiffion it felf : But then I defire it may be remembred that I attribute the Effect of it not to a judicial but to a minifterial Atl in the Perfon .who pronounces it : But to fuch an Acl however as is founded upon the general Tenour of the Gofpel, which fuppofe, if I miftake not, that God al ways accompanies the Miniftrations of the Prieft, if there be no Impediment on the part of the People. And therefore when the Prieft, in the Name of God, fofo- lemnly declares to a Congregation that has been humbly confeffing their Sins, and importuning the Remiffion of them, that God does actually pardon all that truly re pent The Preface. pent and unfeigncdly believe ; why may not fuch of them as do repent and believe, humbly pre fume that their Pardon is fealed as well as made known by fuch Declaration ? I am fare this Notion gives no Encouragement either of Prefumption to the Penitent, or of Arrogance to the Prieft; I have fuppofed that to receive any Benefit from the Form, the Perfon muft come within the Terms required: And fuch a one, tho'' the Form Jhould have wo Effect, is allowed notwithftanding to be pardoned and abfolved. And the Prieft i" have ajferted to act only minifterially, as the Inftrument of Providence; that he can neither withhold, nor , apply, the Abfolution as he pleafes, nor fo much as* know upon whom or upon how many i'tjhall take effect ; but that he only pronounces what God commands, whilft God himfelf ratifies the Declaration, and feals the Pardon which he proclaims. IT is true indeed, it does not appear by the ancient Liturgies, that the Primitive Chriftians had any fuch Abfolution to be pronounced, as this is, to the Congre gation in general. But yet if they had Abfolutions up on any Occafion, and thofe Abfolutions were fuppofed to procure a Reconcilement with God {neither of which I pre fume will be thought to want a Proof;) I fee no reafon why they may not be ufefully admitted (as they are with us) into the Daily and Ordinary Service of the Church. For allowing that the Perfons they were formerly ufed to, were fuch as had incurred Eccleflafti- cal Cenfure> yet it is confeffed that the Forms pro nounced on thofe Occafions immediately refpected the Confcience of the Sinner, and not the outward Re gimen of the Church ; that They were inftrumental to procure the Forgivenefs of God, whilft the Ecclefia- ftical Bond was declared to be releafed by an additional Ceremony of the Impofition of Hands3. If then Ab- a See Dr. MarJhalFs Penitential Difcipline, p. 93, &c. See alfo the Forms of Abfolution in his Appendix, Numb. 4, 5; 6, 7. z folutions, XX1U X»v The Preface; folutions, even in the earlieft Ages, were thought to be inftrumental to procure God's Forgivenefs to fuch Sins as had deferved Ecclefiaflical Bonds ; why may they not be allowed as inftrumental and proper to procure his Forgivenefs to Sins of daily Incurfton, tbo' they may not be grofs enough, or at leaft enough publick, to come within the Cognizance of Ecclefiaftical Cenfures ? If it he urged, that the antient Abfolutions were never De clarative, but either Interceffional, like the Prayer that follows the Abfolution in the Office appointed for the Vifitation of the Sick, or Optative, like the Form in e«r Office of Communion j I think it may be anjhperr- ed, that the Effect of the Abfolution does not at all de pend upon the Form of it; fince the Promifes of God are either way applied, and it muft be the Sinner'' s em bracing them with Repentance and Faith that muft make the Application of them effectual to himfelf. I hope this Explanation will juftify my Notions upon the Daily Abfolution, as well as reconcile them with what I have faid upon the other. IJhall add nothing more in Defence of them, than that they feem fully to be countenanced by the Form it felf (as I have Jhewed at large upon the Place) and particularly by the Inhi bition of Deacons from pronouncing it b : which to me is an Argument that our Church defigned it for an Ef fect,, which it was beyond the Commijfton of a .Deacon to convey. Not that I would draw an Argument from the Opinion of our Church, where that Opinion feems repugnant to Scripture or Antiquity : But where it does not appear to be inconftftent with either, I think Her Decifion fhould be allowed a due Weight. Wherever I have found or fufpebted her to differ from one or the ether , the Reader will obfervi I have not covered or difguifed it ; but on the contrary perhaps have been too bafty and forward, and too unguarded in my Remarks. But Truth was what I aimed at thro1 my whole Undertaking ; which therefore I was refolved at any J §ee Pag. 12J, (#c. 0%&r<# The Preface; Hazard to affert juft as it appeared to me. It is not at all indeed unlikely that info many Points as the Na ture of this Work has Jed me to cdnfider, fome things may appear as Truths to me, which Others who have better Opportunities of enquiring into them, may find t$ be otherwife : And therefore I can only profefs that I have not advanced any thing but what I have believed to be true, and that if I am any where in an Error, I fhall, be always open to Conviction, let the Perfon that attempts it be Adverfary or Friend; fince if Truth can he attained to by any means at laft, I fhall not value from whom or from whence it proceeds : tho1 1 can't but fay, the Satisfaction will be the greater if it appear on the Side which our Church has efpoufed, notwithftanding the Difcovery may pofftbly demand fome Retractations on my own part, which in fuch Cafe I fhall always be ready to make, and think it a Happinefs to find my felf mifi- taken. IN the mean while, Irequeft that where I am al lowed to be right, I may not meet with lefts Favour, becaufe / have Jhewed my felf fallible ; and particular ly I would importune my Reverend Brethren of the Clergy ( upon whofe Countenance the Succefs of this Work muft depend) that if /&? Rubricks efpecially have been any where cleared, and with proper Argu ments enforced, they would join their Afftftance to make my Endeavours of fome Service to the Church. For it will be but of very little ufe to have illuftrated the Rule, unlefs they alfo concur to make the Practice more uniform. And indeed I wouldhope that a fmall Importunity would be fufficient to prevail with them, when they fee what Difgrace their Compliances have brought both upon the Liturgy and themfelves; fince not only the Occafional Offices are now in feveral Places proftituted to the Caprice of the People, to be ufed where, and when, and in what manner they pleafe $ but even the Daily and ordinary Service is more than the Clergythemfelves know how to perform in any Church but their own before they have been informed of the par* ticular Cuflom of the pj#ce, glff XXV xxvi The Prejac e. B UT I would not prefume to dictate to thofe front whom it would much better become me to learn: And therefore I fhall only obferve farther with regard to the Citations / have had Occafion to make, that I have but very feldom fet down any jof them at large, becaufe I was willing to avoid all unneceffary Means of fwel- Jing the Book. Befides^ I conftdered, that tho"" I Jhould cite them ever fo diftinttly, yet thofe who underftand not the Language they were written in, muft take my PVord for the Meaning of them at laft: and thofe who are capable of reading the Originals, I fuppofed, would turn to the Books themfelves for any thing they Jhould doubt of, how careful foever I Jhould have been intran- fcribing them ; fo that I thought it fufficient to be exact in my References, as to theTome, andVage, and Mar ginal Letter, and then to infert a general Table at the End, which Jhould once for alljhew the Editions that I have ufed*. The Reafon of my adding a Column of the Times when the Writers flourijhed, was that my lefts learned Reader might gather from thence the Anti quity of the feveral Rites and Ceremonies I had occa fion to treat of, by confuting when thofe Authors lived who are produced in Defence of them. May 10. 1721. * If I have any where made ufe of a different Edition, I have taken care tofpecify it in the Citation it felf. E RR4TA- PAGE fS. line f. after K.Edward VI. add, excepting St. George's Day, Lammas-day, St. Laurence and St. Clement, which were in his fecond Book. P. 169. 1. 37. dele For before the lafl Review, the Litany was a dtftincl Service by it felf , and ' ui 'd fume time after the Morning Prayer was over. 86X9086X96X3036X909^^ Rational Illustration O F T H E Book of Common Prayer, &c. A N Introdudtory Discourse, Shewing the lawfulnefs, and neceffity, of a na tional precompos'd Liturgy. OST of the objeaions urged by theDiflen- introd. ters againft the Church of England, to juftify ^yg their reparation from it, being levell'd againft its form and manner of divine worflrip, pre- fcribM in the Rap k of Common Prayer, &c. __ ___. -___, are, in the following Difcourfe, anfwer'd as fully as its brevity would permit : So that, tho' the prin cipal defign of this Book be to inftrucT: fuch as are friends to our Church and Liturgy; yet it is not impoflible but that, by the blefTing of God, it may in fome meafure con tribute to the undeceiving fome that are enemies to both ; ° g Cfuch 2 The Lawfulnefs and NeceJJlty of a JnrfOd'. (fuch I mean as are difaffe&ed to the former, upon_ rxo K^Y^J other account, than a prejudice to the latter ; ) eipeciali| could we, by firft convincing them of the lawfulnefs ana yeceftity of national precompos'd Liturgies in general, pre vail with them to take an impartial view of what is here offer'd in behalf of our own. To this end therefore, and to make the following lheets of as general ufe as I can, J. jfiall, by way of Introduaion, endeavour to prove thefe three things, viz. I. First, That the antient Jews, our Saviour, his Apoftles, and the primitive Ohriftians, never join'd (as far as we can prove) in any prayers, but precompos'd fet forms only. II. Secondly, That thofe precompos'd fet forms, in which they join'd, were fuch as the refpective congre gations were accuftoni'd to, and throughly acquainted with. III. Thirdly, That their practice warrants the impofi- tion of a national precompos'd Liturgy. I. Fi.rst, I am to prove that the antient Jews, our Saviour, his Apoftles, and the primitive Christians, never join'd, (as far as we can prove) in any prayers, but pre compos'd fet forms only. And this I fhall do by (hewing, i. Firft, That they did join in precompos'd fet forms of prayer. 2. Secondly, That (as far as we can conjecture) they never join'd in any other. , . i. .Firft, I fhall flifiw- that. the ancient Jews, our Savi our, his Apoftles, and the primitive Christians, did join in precompos'' d fet forms of prayer. iryTo begin with the Jews, We find that the firft piece Of foknin worfhip recorded in Scripture, is a hymn of \ praife, compos'd by iVIofes upon the deliverance of the children of Ifrael from the Egyptians, which was fung by all the congregation alternately ; by Moles and the ,'[ men firft, and afterwards by Miriam and_ the women*, which could not have been done, unlefs it bad been a precompos'd fet form. Again, in the expiation of an uncertain murder, the elders of the city, which is next to the {lain, are exprefly commanded to fay, and confequently to joyn in faying, a form of prayer, precompos'd by God .himfelf b. And in other places of Scripture' we meet with * Exod. xv. i, io, n. J c Numb. vi. iz, See. chap. X.3J, 36. * Deut. xxi. 7> 8. [ Deuc. xxvi. 3. y. &c. -tier. i3>Stc. feveral National pfecbmpos 'd Liiu&GY. * , SSS^^te.^.P1?^ Precompos'd by God, and Ititrod.' prefcrib d by Mofes ; which tho' they were not to be join'd in by the whole congregation, are yet fufficient precedents tor the ufe of precompos'd fet forms, But farther the bcriptures allure us, that David appointed the Levites to Jtand every morning to thank and praife the Lord, and Ukewife at even \ which rule was obferv'd in the temple afterwards built by Solomon, and reftor'd at the building of the fecond temple after the captivity6. Laft'ly, the whole book of Pfalms were forms- of prayer and praife endited by the Holy Ghoft, for the' joint ufe of the con gregation ; as appears as well from the titles of feveral of •the Pfalms f, as from other places of Scripture s. Innumerable proofs might be brought* both antient and modern, that the Jews did always worfhip God by pre compos'd fet forms ; but the world is fully fatisfied of this truth, from the concurrent tefiimonies of Jufephus, Phik^ Paul Fagius, Scaliger, Buxtorf, and Selden in Eutychium. The reader may confult two learned men of our own, viz. Dr. Hammond (who both proves that the Jews us'd fet forms, and that their prayers and praifes, &c. were in the fame order as our h Common Prayer ; ) and Dr. Lightfoot, who not only afferts they worfhip'd God by ftated forms; but alfo fets down both the order and method of their hymns and Amplications '. So that there is no more reaj fon to doubt of their having and ufing a precompos'd fettled Liturgy , than of our own having and ufing the Book of Common Prayer, &c. and of its conflfting of precompos'd fet forms: We fhall therefore proceed in the next place to enquire into the practice of our Saviour, his Apoftles, and the primitive Chriftians. • And irt, for our Saviour; there is not the leaft doubt to be made, but that he continu*d always in communion with the jewifh Church, and was zealous and exemplary in their publick devotions ; and confequently took all op portunities of joining in thofe precompos'd fet forms of prayer, which were daily us'd in the jewifh congrega tions, as the learned Dr. Lightfoot has largely prov'a k. And we may be fure, that had not our Saviour very con stantly attended their publick worfhip, and join'd in the de- •*otionsjaf their congregations; the Scribes and Pharifees, * i Chron. xxiii. 30. I h View of the Dirtiltry, pag. 136. and ' Neh. xii. 3.4. 45, 46. I his Oxford papers, p. i6o. Vol. 1. f See Pfal. xiii. 44, &c. Pfal. viv. S> I ' Dr. Lightfoot'* narks, Vol 1. p»g. 6, &c. Pfal. xoo. I 9iz, 94^> 94 14®i c Catech. Myftag. $¦ $. 8. p. 298. lin. I2.?CC. d Ibid. 5. ij-. p. 300. Iin. 24. ' De Schifmate Donatift.l, 4. p, 88. f Horn. 2. in 2 Cor. Tom. 3. p. jj-j. I'm. 11,22. 8 Ep, 1^7. Tom. 2. col. 543. B. S» Seim, j8. Tom. j, col. 337. D. E. 4 LafUv, National precompos'd L i t u r g y\ 9 Laftly, St. Gregory Nyffen fays b, " that Chrift fhew'd Introd. " his Difciples how they fhould pray, by the words of Ky^i'KJ " the Lord's prayer. " And Theodoret allures us ', that " the Lord's prayer is a form of prayer, and. that Chrift " has commanded us to ufe it." But teftimonies of this kind are numberlefs. If therefore the judgment of the ancient Fathers may be rcly'd on, who knew the practice of the Apoftles, much better than we can pretend to do ; we may dare to affirm, that the Apoftles did certainly ufe the Lord's prayer : And if it be granted that they us'd it, we may reafonably fup- pofe that they join'd in the ufe of it. For, befides that, it is very improbable tt.at a chriftian affembly fhould, in their publick devotions, omit that prayer which was the badge of their Difciplefhip ; the very petitions of the prayer, running all along in the plural number, do evi dently fhew, that it was primarily defign'd for the joint ufe of a congregation. That the Chriftians of the firft centuries us'd it in their affemblies, is evident from its being always us'd in the ce lebration of the Lord's fupper k, which for fome ages was perform'd every day '. And St. Auftin tells us in exprefs words1", that" it was faid at God's altar every day." So that without enlarging any more, I fhall look upon it as fufficiently prov'd, that the Apoftles and primitive Chri ftians did join in the ufe of the Lord's prayer; which is one plain argument that they join'd in the ufe of precom pos'd fet forms of prayer. Another argument I fhall make ufe of to prove it, is, 2. Their j oining in the ufe of Pfalms. For we are told ", that Paul and Silas, when they were in prifon, prafd and fang praifes to God. And this we muft fuppofe they did audibly, becaufe the prifoners heard them, and confequent- ly they would have difturb'd each other, had they not uni ted in the fame prayers and praifes. Again, St. Paul blames the Corinthians, becaufe, when they came together, every one had a, pfalm, had a dotfrine, fyz. °. Where we muft not fuppofe that he forbad the ufe of pfalms in publick worfhip, any more than he did the ufe of doctrines, &c. but that he is difpleas'd with ¦"De Orat. Domin.Qrar. t. Tom. i. p. 712. B. ' Hscret. Fabul. lib. f. cap. 28. Tom. 4. p. 316. B. k Cyril Hierof. as before quoted in (<) and (¦*) m the foregoing page. Hie- tpn. adv. Pehg. lib. 3. cap. y. Tom. 2. p. fs6. C. Auguft. Epift. 143. Tom. 2, col. joy. C. 1 Cyprian, de Orat. Domin. p. 147; Bafil.Epift.289. Tom. 3.P.279.A.B. m Serm. 58. cap. lo. Tom. y. col. 342. F. "Afis xvi. 2y. 0 1 Cor. xiv. 3.6. them to The Lswfuhefe and Neceffity of a Introd'. them for not having the pfalm all together, i. e. for not Vvv' ' joining in it; that fo the whole congregation might attend one and the fame part of divine fervice at the fame time. From whence we may conclude, that the ufe of P^m* was acuftomary thing, and that the Apoftle approv'd of it ; only ordering them to join in the ufe of them, which we may reafonably fuppofe they did for the future ; firice we find by the Apoftle's fecond Epiftle to them, that they reforip'd their ahufes. Thus alfo in his Epiftle to the Epbefums p, the Apoftle exhorts them, to fpeah to themfehes with pfalms, and hyn»ns, and fpiritual fings, finging and making melody in Weir hearts to the Lord. And, he bids the Coloffians « teach and admonijh one another in pfalms, and hymns, and fpiri tual fongs, finging with grace in their hearts to the Lord. From all which texts of Scripture, and feveral others that might be alledg'd, we muft neceffarily conclude, that joint pfalmody was inftituted by the Apoftles, as a conftant part of divine worfhip. And that the primitive Chriftians continu'd it, is a thing fo notorious, that it feems wholly needlefs to cite any teftimonies to prove it : I fhall therefore only point to fuch places at the bottom of the page r, as will fufficiently ia- tisfy any, that will think it worth their while to confuft them. The practice therefore of the Apoftles and primitive Chriftians, in joining in the ufe of pfalms, is another in timation, that they join'd in the ufe of precompos'd fet forms of prayer. For tho' all pfalms be not prayers, be caufe fome of them are not fpoken to God; yet 'tis cer tain a great part of them are, becaufe they are immediately directed to him; as is evident, as well from the pfalms of David, as from feveral chriftian hymns {: And confequent- ly the Apoftles 3iid primitive Chriftiaris, by jointly finging fuch pfalms in their congregations, did join in the ufe of precompos'd fet forms of prayer. It only remains then that I prove, 3. That they join'd in the ufe of diverfe precompos'd fet forms of prayer, befides the Lord's prayer and pfalms. P Chap. v. 19. 3 Col. iii. 16. rPlin: Ep.ift.l- 10. Ep. 97. p. 284. Oxon. 1703. Eufeb. Eccl. Hiftor. 1. y. «. 28. p. 196. A.. Juft. Marc. Epift. ad Zen. & Seren. p. J09. A. Cyril. Hie- inf. Catech. iq1. §. 3. p. 180. lin. 9,&c. fpofl'hr. Catech. Myftag. y. 5- 17. p- 300. lin. I cAs JV. Ambrofe'i Te Deum, and 34, &c. Socrat. Hifl, Eccl. 1. 2. c. 11, | the She. And, p. 89. A. Athanaf. ad. Marcellin. E- pift. 5. 27. Tom. I. Part 2.. p. 999 B. All thefe and many others mentian the Churth's stjmg pfalms in the ptiblith af- femblies, as a pra&ite that had teniver- fally obtain' d from the times of the A- National precompos'd Liturgy. it And, ist, as to the Apoftles, we are told that Peter and Introd. John, after they had been threatned, and commanded not CyJ to preach the Gofpel, went to their own company, and re ported all that the chief priefts and elders had faid unto them. And when they heard that, they lift up their voice to God with one accord, and faid, Lord, thou art God, fjff. '. Now in this place we are told, that the whole company lift up their voice with one accord, andfaid{\. e. theyjoin'd all together with audible voices in ufing thefe words) Lord, thou art God, $3V. which they could not poflibly have done, unlefs the prayer they us'd, was a precompos'd fet form. For whatever may be faid, in favour of joining mentally, with a prayer conceived extempore ; I fuppofe no body will contend, that it is pofiible for a confiderable con gregation, to join vocally or aloud, as the Apoftles and their company are here faid to have done, in a prayer fo conceiv'd. But fome may object, that " tho' it is affirm'd, that the " whole company lift up their voice, and, faid the prayer " here mention'd; yet 'tis pofiible that one only might do *' fo in the name of all the reft, who join'd mentally " with him, tho' not in an audible manner." To this we anfwer, That the Scripture never attributes that to a whole congregation or multitude, which is literally true of a fingle perfon only, except in fuch cafes, where the thing related, requires the confent of the whole multi tude, but Could not conveniently be perfbrm'd or done* by every one of them in their own perfons. But I fup pofe no man will pretend, either that it was impoffiblc for the Apoftles and their company to lift up their voice, and fay the prayers recited in the cbntext, or that God could not hear or understand them when fpeaking all to gether. But that which puts the matter out of all doubt, is the following consideration ; viz,. That the company is not barely faid to have lift up their voice, but to have. lift it up [opw^/WV] with one accord, or all together ; which ad verb is fo plac'd, that it caunot be join'd to any other verb than fa» ; and nothing is more evident, than that this adverb implies and denotes a conjunction of perfons : And confequently, fince it is here apply'd to all the com pany, and particularly to that action of theirs, viz. their lifting up their voice ; 'tis manifeft that they did all of them lift up their refpective voices, and that they could not he faid to have lift up their voices jn thatfenfe, which this objec tion fnppofes, viz. by appointing one perfon to lift up his c Afls iv. 23, 24. fingle i a The Lawfulnefs and Neceffty of a Introd. fingle voice for .them all. For if they did fo, then theHif- \s~fKJ torian's words muft fignify that the whole congregation lift up their voice together, by appointing one man to lift up hjs particular voice in conjunction with himfelf alone; which is fuch nonfenfe, as cannot, without blafphemy, be im puted to an infpir'd Writer. So that it is undeniably plain, that the perfons here faid to have been prefent, utter'd their prayer all together, and fpake all at the fame time, and confe quently that the prayer muft be a precompos'd fet form. If any perfon fhould be fo extravagant as to imagine, that " the whole congregation was infpir'd at that very in- ftant wi.h the fame words; and confequently that they " might all of them break forth at once, and join vocally "' in the fame prayer, tho' it were not precompos'd ; " we need only reply, that this affertion is utterly groundlefs, having neither any fhew ofxeafon, nor fo much as one example in all hiftory to warrant it. But it may perhaps be objected, that « the Apoftles and their company could have no notice of this unforefeen accident; and therefore could not be prepar'd with fuch u * P^mpos'd fet fo™ of tbankfgiving ; and that it was utter d fo foon after the relation of what had befallen the Apoftles, that if it had been compos'd upon that occafion, it feems impofiible, that copies of it fhould have been deliver'd out for the company, to be fo far acquainted with it, as immediately to join vocally in .it. To which we anfwer; (i.) That fince we have evidently prov'd, from their joining vocally in it, that it muft have been a precompos'd fet form; it lies upon our adverfaries fo anfwer our argument, more than it does upon us. to account for this difficulty: For a difficulty tho it could not- be eafily accounted for, is by no means iufficient to confront and overthrow a clear demonftrati- on. But, (2O this difficulty is not fo great as it may at firft appear: For there is nothing in the whole prayer, but what might properly be us'd every day by a chriftian con gregation fo long as the powers of the world were op- pofing and threading fuch as preach'd the Gofpel, and the miraculous gifts of the Holy Ghoft were continu'd in the Church : So that thofe who think vthis prayer to have been conceiv'd and us'd on that emergency only, and ne ver either before or after ; do, in reality, beg the queftion, and take that for granted which they cannot prove. For the Scripture fays nothing like it, nor do the circumftances require it; and therefore 'tis very probable that it was a ftanding form well known in the Church, and frequently IM'd, as occafion offer'd: And confequently, upon t^ occafion, National precompos'd L i t U R g y7 15 occafion, (on which 'tis manifeft, it was highly feafon- Introd. able and proper,) they immediately brake forth, and vo- " cally utter'd, and jointly faid it, and perhaps added ft to their other daily devotions, which, we may very well fup pofe, they us'd at the fame time, tho' the Hiftorian takes no notice of it. There remains ftill another objection, which may po£ fibly be made, viz. that " the holy Scriptures, when they " relate what was fpoken, efpecially by a multitude, do " not always give us the very words that were fpoken, " but only the fenfe of them: And accordingly in this " inftance, perhaps the congregation did not jointly offer " up that very prayer, but when they had heard what the " Apoftles told them, they might all break out at one " and the fame time into vocal prayer, and every man ut- " ter words much to the fame fenfe, tho' they might not " join in one and the fame form." But to remove this objection, we need only reflect upon the intolerable con- fufion fuch a practice muft of neceflity caufe : For that they all pray'd vocally, has been evidently prov'd: If therefore they did not join in the fame prayer, but offer up every man different words, tfio' to the fame fenfe; it muft neceffarily follow, that the whole company would, inftead of uniting in their devotions, interrupt and diffract each other's prayers. How much more reafonable then is it to believe, that the Apoftles and their company, who then pray'd all together vocally, upon fo folemn an occafion, did really ufe the lame prayer, and join in the fame words? And if fo, then the argument already offer'd, is a demonftration that they join'd in a precompos'd fet form of prayer, befides the Lord's prayer and pfalms. And that the primitive Chriftians, did very early ufe pre compos'd fet forms in their publick worfhip, is evident from the names given to their publick prayers; for they are call'd the common-prayers u, conftituted prayers w, and folemn prayers x. But that which puts the matter out of all doubt, are the Liturgies afcrib'd to St Peter, St. Mark, and St. James ; which, tho' corrupted by later ages, are doubtlefs of great antiquity. For befides many things which have a ftrong relifh of that age ; that of St. James was of great authority in the Church of Jerufalem in St. Cyril's, "Ko/vai iCx«->. Juft. Mart. Apol. I. c. 85 . p. 124. lin. 28. * Ei^ccj avfio^u^Biiffoii. Ortgen. cone. Ceir. 1. 6. p. 312. Aug. Vindel. i6nf. x Preces Iblennes. Cyprian, de Lapf. P- '31- tune, j 4 The Lawfulnefs and NeceJJity of a Introd. time, who has a comment upon it ftill extant y ; which VY\-' St. Jerom fays was writ in his younger years 2 : And it is not probable that St. Cyril would have taken the pains to explain it, unlefs it had been of general ufe in the Church; Which we can't fuppofe it could have obta'in'd in lefs than feventy or eighty years. Now St. Cyril was chofen Bi- fhop of Jerufalem either in the year 349, or gji ; to which office, it is verv well known, feldom any were promoted before they were pretty well in years. If therefore he writ his comment upon this Liturgy in his younger years, we can't pofiibly date it later than the year 340; and then allowing the Liturgy to have obtain'd in the Church about eighty years, it neceffarily follows that it muft have been corapos'd in the year 260, which was not above 160 years after the apoftolical age. 'Tis declar'd by Proclus* and the fixth general Council b, to be of St. James's own compofing. And that there are forms of worfhip in it, as antient as the Apoftles, feems highly probable; for all the form, Surfum Cor da, is there, and in St. Cyril's comment. The fame is in the Liturgies of Rome and Alexandria, and in the conftiiutions of Clemens c, which all agree are of great antiquity, tho' not fo early as they pretend : And St. Cyprian, who was living within an hundred years after the Apoftles, makes mention of it as a form then us'd and receiv'dd, which Nicephorus does alfo of the Trifa- gium in particular6. We do not deny but that thefe Li turgies may have been, interpolated in after-times : But that no more overthrows the antiquity of the ground work of them, than the large additions to a buildjng, prove there was no houfe before. It is an eafy matter to fay, that fuch Liturgies could not be St. James's or St. Mark's, becaufe of fuch errors or miftakes, and interpo lations of things and phrafes of latter times. But what then ? Is this an argument that there were, no ancient Li turgies in the Churches of Jerufalem or Alexandria ; when fo long fince, as in Origen's timef, we find an entire col lect produc'd by him out of the Alexandrian Liturgy? And the like may be fliew'd as to other Churches, which by degrees came to have their Liturgies much enlarg'd by the devout additions of fome extraordinary men, who had the care of the feveral Churches afterwards : Such as were St. yCa:ech.Myftag. y.ap.29y,adp. 301. I C\L. 8.C.12. Tom. i.p. 34J g. "Catalog. Scriptor. Ecclef. Tom. 1. I d De Orat. Domin. p. iy2. p. 317. num. 123. | •> Hift. Ecclef. 1. 18. c. ys.Tom.a. a De Tra* Div. Liturg. ap. Bonam ; p. 88 3. B. de rebus Litiwgicis, 1. 1. c. 9. p. 177. J 'Orig. in Jerem.Hom. 14. Vol. 1. . bCan. 32. Concil. Tom. 6. col. ny8. J p. 141. Edit. Huet. Rothomag. 1668. Baffl, National precjompos'd Liturgy. i y Bafil, St. Chryfoftom, and others. So that notwithftand- Introd. ing their interpolations, the Liturgies themfelves are a plain W"^ demonftration of the ufe of diverfe precompos'd fet forms of prayer, befides the Lord's prayer and pfalms, even in the firft and fecond centuries. And that in Conftantine's time, the Church us'd fuch precompos'd fet forms, is evident from Eufebks, who tells us g of Conftantine's compofing a prayer for the ufe of his foldiers ; and in the next chapter " gives us the words of the prayer, which makes it undeniably plain, that it was a fet form of words. If it be faid, that " Conftantine's " compofing a form is a plain evidence, that at that time " there were no publick forms in the Cfawcb ; " we an fwer, that this form was only for his heathen foldiers; for the ftory tells us J, that he gave his chriftian foldiers liberty to go to Church. And therefore all that can be ga- ther'd from hence is, that the chriftian Church had no form of prayers for heathen foldiers ; which is no great won der, fince if they had, 'tis very unlikely that they would have us'd it. .. But that the Church had forms of prayer, is evident, becaufe the fame author calls the prayers which Conftantine us'd in his court Q&x.»M. Concil. Milev. 2. can. 12. Tom. sv col. 1540. E. "Orat. 20. in Bafil. i tories 1 6 The Lawfulnefs and Necefpty of a Introd. tories of his inftitution, fays °, that" nothing was therein \sy\j " done, but what was confonant and agreeable to all the " Churches of God" The Council of Laodicea exprefiy provides p, " that the fame Liturgy or form of prayer " fhould be always us'd, both at the ninth hour, and in " the evening. " And this Canon is taken into the col leaion of the Canons of the catholick Church ; which colleaion was eftablifh'd in the fourth general Council of Chalcedon, in, the year 45*1 q; by which eftablifhment the whole chriftian Church was oblig'd to the ufe of Litur gies, fo far as the authority of a general Council extends. Twere very eafy to add many other proofs of the fame kind, within the compafs of time, to which thofe I have already produc'd do belong r : But the brevity of my de fign only allows me to mention fuch, as are fo obvioufly plain, as to admit of no objections. To defcend into the following ages, is not worth my while ; for the greateft enemies to precompos'd fet forms of prayer, do -acknow ledge, that in the fourth and fifth centuries, atfd ever after, till the times of the reformation, the joint ufe of them obtain'd all over the chriftian world- And therefore I fhall take it for granted, that what has been already faid, is abundantly fufficient to prove, that the ancient' Jews, our Saviour, his Apoftles, and the primitive Chriftians, did join in the ufe of precompos'd fet forms of prayer. I fhall now proceed to prove, 2. Secondly, That, (as far as we can conjecture) they never join d in any other. And Ist, That the ancient Jews, our Saviour, and his Apoftles, never join'd in any other, than precompos'd fet forms, before our Lord's re- furredtion, may very well be concluded, from our having no ground to think they ever did. For as he that refufes to believe a matter of fact, when 'tis attefted by a com petent number of unexceptionable witneffes, is always thought to act againft the dictates of reafon ; fo does that perfon act no lefs againft the dictates of reafon, who be lieves a matter of fact without any ground. And what ground can any man believe a matter of fact upon, but the teftimony of thofe, upon whofe veracity and judg ment in the cafe he may fafely rely? But what teftimonies can our adverfaries produce in this cafe ? They cannot pre tend to any proof (either exprefs or by confequence) within "Epift. 63. Torn. 2. p. 843. D. p Can. 18. Concil. Tom. 1. col. 'lS°°. B- i Can. 1 . Concil. Tom. 4. col. 7 jS, B ' See Dr. Bennet'j Hiflsry of the joint ufe of precompos'd fet forms of prayer, from chap, 8. to ihapi-16, this National precompos'd Liturgy. \j this compafs of time,, of the joint ufe of prayers conceiv'd introd. extempore, becaufe there is not the loweft degree of evi dence. Or fo much as a bare probability of it. And there fore they ought of neceffity to conclude, that the antient Jews, our Saviour, and his Apoftles never join'd in any other prayers, than precompos'd fet forms, before our Lord's refurreaion. It only remains therefore- that I fhew, that there is no reafon to fuppofe, that they ever join'd in any others afterwards. And here as for our Saviour, we have no particular ac count of his praying, between the time Of his refurradion and that of his afcenfion ; and therefore we can determine nothing of his joining therein. But as for the Apoftles and primitive Chriftians, we may conclude, that they never join'd in any other than precompos'd fet forms after our •Lord's refurre&ion, by the fame way of reafoning, as we concluded they never did before his refurreaion. For un lefs our adverfaries can bring fufficient authorities, to prove that they join'd in the ufe of prayers conceiv'd extempore, we may very reafonably conclude they never did. I know indeed there are fome objeaions, which our ad- ' verfaries pick up from words of like found, and, without confidering the fenfe, or how the holy penmen us'd them, urge them for folid arguments : But thefe my time will not permit me to examine, nor is ,it indeed worth my while. I fhall only defire it may be confider'd, that no thing more betrays the badnefs of a caufe, than when groundlefs fuppofitions are fo zealoully oppos'd to evident truths8. I fhall however mention one thing, which is of it felf a ftrong argument, that the Apoftles and primitive Chri ftians , did never join in any other than precompos'd fet forms of prayer, viz. The difference between precompos'd fet forms of prayer, and prayers conceiv'd extempore, is fo very great ; and the alteration from the joint ufe of the one, to the joint ufe of the other, fo very remarkable; that 'tis utterly impoflible to conceive, that if the joint ufe of extempore prayers had been ever praais'd by the Apoftles and firft Chriftians, it could fb Toon have been laid afide by every Church in the chriftian world ; and yet not the teaft notice to be taken, no oppofition to be made, nor fo much as a hint given, either of the time or reafons of its being difcontinu'd, by any of the antient writers whatfbever : but that every nation, that has embrac'd the * For farther fatitfaSim fee Dr. Ben I hit hiflory of the joint ufe of precanptsU Btt'i dijtmft of the fift efprajtr, and | fet fmmsfof Prajir, t. 1 8, C chri- v^w/ i f The Lawfulnefs and NeceJJity pf a Jntrod. chriftian faith, fhould, with a ^perfect harmony, without Sy"*f\J one fingle exception (as far as the rrjbft 'diligent fearch ancr information can reach) from the Apoftles days, to as, low a period of time as our adverfaries can defire, unite and agree in performing their joint worfhip by the ufe of pre compos'd fet forms only. Certainly fuch an unanimous praaice of perfons, at the greateft diftance, both of time and place, and not only different, hut perfectly oppofite, in other points of religion, as well as their civil interefts, is, as I faid, a ftrong argument, that the joint ufe of pre compos'd fet forms was fix'd by the Apoftles in all. the Churchesthey planted, and that by the fpecial providence of God, it has been preferv'd as remarkably as the chrifti an facraments themfelves. Much more might be added, bu;tthat I am fatisfy'd, what has already been faid is enough to convince any reafonr able and unprejudic'd perfon ; and to thofe. that are obfti- nate and biafs'd, it is in vain to fay more. I fhall there fore proceed to fhew, II. Secondly, That thofe precompos'd fet forms of prayer, in which they join'd, were fuch as the refpec tive congregations were accuftom'd to, and throughly ac quainted with. And upon this I fhall endeavour to be very brief, becaufe a little refkaion upon what has been faid will effectually, demonftrate its truth. And, Ist, as to the practice of the antient Jews, our Saviour, and his Difciples, it cannot be doubted,, but that they were accuftom'd to, and well acquainted with thofe precompos'd fet forms, which are contain'd in the* Scrip ture : And as for their other additional prayers, the very fame authors, from whom we derive our accounts of them, do unanimoufly agree in attefting, that they were of conftant daily ufe ; and confequently the Jews, our Savi our, and' his Difciples, could not but be accuftom'd to them, and throughly acquainted with them. The matter therefore is paft difpute till the Gofpel-fhtfe commenc'd: And even then alfo it is equally clear and plain. For it has been largely fhew'd, that the Apoftles and primitive Chriftians did conftantly ufe the Lord's prayer and pfalms ; whereby they muft neceffarily become accuftom'd to them, and throughly acquainted with them. But then it is objeaed, that " their other prayers, which " made up. a great part of their divine fervice, were not 4 ftmted impos'd forms, but fuch as the minifters them- " felves coiripordand made choice of for their "own ufe ? in publick." But this may likewife b& ajriwerjd with very National precompos'd Liturgy. i £ very little trouble; becaufe the fame authorities, which Introdl prove that they were precompos'd fet forms, do alfo prove K^->f\j that the refpeaive congregations were accuftom'd to them, and throughly acquainted with them.. For fince the whole congregation did with one accord lift up their voice in an inftant, and vocally join in that prayer which is recorded ih the fourth chapter of the KSts; fince the publick prayers, which the primitive Chriftians us'd in the firft and fecond centuries, were call'd common prayers, conftituted prayers, and foleinn prayers; fince the Liturgy of St. James was of general ufe in the Church of Jerufalem within an hundred and fixty years after the apoftolical age ; fince the Church, in Conftantine's time, us'd' authoriz'd fet forms of prayer ; fince the council of Laodicea exprefly provides, that " the " fame Liturgy be conftantly us'd both at the ninth hour, " and in the evening ; " I fay, fince thefe things are true, we may. appeal to our adverfaries themfelves, whether it was pofiible, in thofe and the like cafes, for the refpeaive congregations to be otherwife than accuftom'd to, and throughly acquainted with thofe precompos'd fet forms of praver in which they join'd. We Own indeed that, by feafon of the antient Chriftians in- duftrioufly concealing their myfteries, copies of their offices of joint devotion might not be common. And therefore (except* the Lord's prayer, which the catechumens were taught tJefpre their baptifm, and the pfalms, which they read in their Bibles) none were acquainted with their joint devotions before they were baptiz'd ; but were forc'd to learn them by conftant attendance upon them, and by the afiiftance of their brethren. But the forms notwithftand- ing, were well known to the main body of the congrega tion : And thofe very perfons, who at firft were ftrangers to them, did, as well as others, by frequenting the pub lick affemblies, attain to a perfea knowledge of them; becaufe they were daily accuftom'd to them, and confe quently, in a very fhort time, throughly acquainted with them, which was the fecond thing I was to prove. I come now in the laft place to prove, III. Thirdly, That the praaice of the antient Jews, our Saviour, his Apoftles, and the primitive Chriftians, war rants the impofition of a national precompos'd Liturgy ; And this I fhall make appear in the following manner. i. Their praSice proves that a precompos'd Liturgy was conftantly impos'd upon the Laity. For that, without joining in which 'twas impoflible for the laity to hold Church-communion, was certainly impos'd upon the \\ii\op of Ely. to 3. Henry Holbech, alias Randes, Bifhop of Lincoln. IljErpd. 4. George Day? Bifhop of Chichefter. V^VO S- John Skip, BifhOp of Hereford. ¦6. Thomas Thirlby, Bifhop of ffeftminfter. 7. Nicholas Ridley, Bifhop of Rochefter, and afterwards of London. He was efteem'd the ableft man of all that advanc'd the reformation, for piety, learning, and folidity of judgment. He dy'd a martyr in Queen Mary's reign, being burnt at Oxford, Oaob. 16th ifff- 8. Dr. William May, Dean of St. Paul's London, and afterwards alfo Matter of Queen's College in Cambridge. 9. Dr. John Taylor, Dean, afterwards Bifhop of Lincoln^ He was depriv'd in the begfhnihg of Queen Mary's reign, and dy'd foon after. 10. Dr. Simon Heynes, Dean of Ex eter. 1 1 . Dr. John Redmayne, Mafrer of Trinity-College in Cambridge, and Prebendary of Weftminfter. 12. Dv.-Richard Cox, Dean of Chrift-Church in Oxford, Almoner arid Privy-counfellor to King Edward VI. He was depriv'd of all his preferments in Queen Mary's reign, and fled to Frankford ; from -whence returning iri the reign of Queen Elizabeth, he was confecrated Bifhop of Ely. 13. Mr. Thomas Robertfon,< Archdeacon of Leicefler. Ani ten- " Thus was our excellent Liturgy' compil'd by martyrs /TO'^^tfand'cdnfeflbrs, together with divers other learned Bifhops tfPariia- and 'Divines;; and being revis'd and approv'd by theArch- ¦""' bifhops, Bifhops, and Clergy of both the provinces of Can terbury and Tork, was then confirm'd by the King and the three Eftates in Parliament, A. D. 1548 % who gave it this juft encomium, viz. which at this time BT THE AID OF THE HOLT GHOST, with uniform agreement is of them concluded, fet forth, &c. ffyatftae. But about the end, of the year 15-5-0, or the beginning to'ardsfab- , of iffi, fome exceptions were taken at fome things in. **'"' '" '** this book, which Were thought to favour too much of *£Z'and fuperftition. To remove thefe objeaions therefore, Arch- Waityf. bifhop Cramer propos'd to review it: And to this end call'd in- the afiiftance of Martin Bucer, and Peter Mar tyr, two foreigners, whom' he had invited over from thej troubles in Germany; who, not underftariding the Englifh tongue, had Latin verfions prepar'd for them: OxitAleffe; a Scotch Divine", trahflatihg it' 011 purpofe *»' • M ¦ ' ' — - » *d mi 1* of EdvrYVI. (bap, J. for Book of Common-Grayer. ±y for the ufe of Bucer: And Martyr being furnifh'd with Append the verfion of Sir John Cheke, who had alfo formerly to tranflated it intoa Latin. What liberties this encourag'd Introd them to take in their cenfures of the firft Liturgy, and o*vO how far they were inftrumental to the laying afide feveral Vpm «ho[e very primitive and venerable ufages, I fhall have properer e*"?* frame from them both a book for the ufe of the Church tXg^ of England. The names of thofe who, Mr. Cambden h "* lays, were employ'd, are thefe that follow. Dr. Matthew Parker, afterwards Archbifhop of Can terbury, ' Saype's Memaiats of ArMijhop I k l« his hifty of $««» Elizabeth. Cranmer, p. }l«. J Df. 28 J t>r. James Pitkimton, afterwards Bifhop of Durham. Sir Thdmas Smith. Mr. David Whitehead. . . Mr. Edmund Grindall, afterwards Bifhop of London, and then Archbifhop of Canterbury. . To thefe Mr. Strype fays % were added Dr. Edwin Sandys, afterwards Bifhop -of Worcefter, and Mr. Edward, Gueft, a very learned man, who was afterwards Arch deacon of Canterbury, Almoner to the Queen, and Bifhop of kochefter, and afterwards of Salisbury. And this laft per fon Mr. Strype thinks, had the main care of the whole bu- iinefs ; being, as he fuppofes, recommended by Parker to fup- ply his abfence. It was debated at firft which of the two books of K.Edward fhould be receiv'dj and fecretary Cecil fent feveral queries to Gueft, concerning the reception of fcrae particulars in the firft book ; as prayers for the dead, the prayer of confecratioii, the delivery of the faprament into the mouth of the communicant, &c b. But however, the fecond book of King Edward was pitch'd upon as the book to be propos'd to the Parliament to be eftablifh'd, who accordingly pafs'd and commanded it to be us'd, with one alteration or addition of certain leffons to be ufed on every Sunday in the year, and the form of the litany al-- tered and covretled, and two fentences added in the delivery of the facramettt to the communicants, and none other, or vtberwife. The, alteration, in the Litany' here mention'd, was the leaving out a rough espreflion, viz. From the tyranny of the Bifhop of Rome, and all his deteftable enormities, which was a, part of the laft deprecation in both the books of King Edward; and the adding thofe words to the firft petition for the, Queen, jlrengthen in the true worjhiping of thee, in righteoufnefs, and holinefs of life, which were not in before The two fentences added in the delivery of the facrament were thefe, the body of our Lord Jefies Chrift, which was given for theej or the blood of our Lord Jefus Chrift, whichwas Jhed for thee ; preferve thy body and, foul to everlaftinglife : Which were taken out of King Ed ward's firft book, and were the whole forms then us'd : Whereas iii the fecond book of that King, thefe fentences, were left but, and in the room of them were us'd, take^ . » Srrype'sA unals of gjteen Elizabeth, j * Scrypei rjj fitprt, fli 81, $h &'> ' L ft*. Book of Common-ePrayer. 29 eat, or drink this, with what follows ; but now in Queen Append. Elizabeth's book both thefe forms were united. to Tho' befides thefe- here mentioned, there are fome other Introd. variations in this book from the fecond of King Edward, V^vsJf via. The firft rubrick, concerning the fituation of the Chancel and the proper place of reading divine fervice, was alter'd; the Habits enjoin'dby the firft book of King Edward, anfi forbid by the fecond, were now reftor'd. At the end of the litany was added a prayer for the Queen, and another for the Clergy. And, laftly, the rubrick that was added at the endof the communion-office, in the fe cond book of King Edward VI. againft the notion of our Lord's real and effential prefence in the holy facrament$ was left out of this. For it being the Queen's defign to ¦ unite the nation in one faith ; it was therefore recommend ed to the Divines to fee that there fhould be no definition made againft the aforefaid notion, but that it fhould remain as a fpeculative opinion not determin'd, in which every one "was left "to the freedon of his own mind. And in this ftate the Liturgy continu'd without any far- Anipsmau ther alteration, till the firft year of King James I : When, Zadftbm after the conference at Hampton-Conrt, between that Prince the reign of with Archbifhop IVhitgtft of Canterbury, and other Bifhops ^I*11** *• and Divines. on the one fide; and Dr. Reynolds, with fome other Puritans on the other: There were fome forms of thank/giving added at the end of the litany, and an additi on made to the catechifm concerning the facraments ; , the catechifm before that time ending with the anfwer to that queftion which immediately follows the Lord's prayer. And in the rubrick in the beginning of the office for private baptifm, the words, lawful minifter, were iriferted, to pre vent midwives or laymen from prefuming to baptize, with' one or two more fmall alterations. And in this ftate it continu'd to the time of King Andts>e Charles II. who immediately after his reftoration, at the w*°''r^J^ requeft of feveral of the Presbyterian minifters, was wil- ^"rtht ru ling to comply to another review, and therefore iffu'd out floradm. a commiflion, dated March 25*. 1661. to empower twelve of the Bifhops, and twelve of the presbyterian Divines, to confider of the objeaions rais'd againft the Liturgy, and to make fuch reafbnable and neceffary alterations as they fhould jointly agree upon: Nine afliftants on each fide be ing added to fupply the place of any of the twelve princi pals who fhould happen to beabfent. The names of them are as follow : Ob 50 Append. ¦ ' ... to On the eptfcopanan fide. Introd. Principals. • Dr. fes, Archbp. of 2V£, Dr. Sheldon, Bp. of London, Dr. C?M Bp. Of Durham, Dr. tWdrner, Bp. of Roche fter, * Dr. £«*& Bp. of Chichefter, Dr. Henchman, Bp. of 'Sarum, t>t.Morley,Bp.oftWorcefter, Dv.Satiderfon,Bp. of Lincoln,. Dr. jLtf#«y B.of Peterborough, . jpr. #Waw, Bp. Of C^^w, Dr. &er*r, Bp. of Carltfle, Dr. Gauden, Bp. of Exeter. Coadjutors. Dr. £ a c?nP'1'ng the Book of Common-Prayer, and of the feve- introd raj reviews that were afterwards taken of it by our Bifhops VOQ-/ and Convocations : One end of which was, that fo " who- .fenrlitJ- loever will may eafily fee" (as Bifhop Sparrow fhews on ty, ire. done a like * occafion) " the notorious flander which fome of ZtticAmd u the Roman perfuafion have endeavoured to caft upon not a civil u our Church, viz. That her reformation hath been alto- fmtr. gether lay and parliamentary." For it appears by the' Proceedings obferv'd in the reformation of the fervice of the Church, that this reformation was regularly made by the Bifhops and Clergy in their provincial Synods; the King and Parliament only eftablifhing by the civil fanclion what was there done by ecclefiafiicat authority. " It was indeed," (as my Lord Bifhop of Sarum has excellently well obferv'd") " confirm'd by the authority of Parliament, and there was good reafon to defire that, to give it the force of a law : But the authority of [the book and! thofe changes, is. wholly to be deriv'd from the Con vocation, who only confulted about them and made them. And the Parliament did take that care in the enaaing them, that might fhew, they did only add the force of a law to them: For in pafiing them it was order d, that the Book cf Common-Prayer and Ordination fhould only be read over (and even that was carry'd up- on fome debate; for many, as I have been told, mov'd that the book fhould be added to the aa, as it was fent to the Parliament from the Convocation, without ever reading it ; but that feem'd indecent and too implicit to others) and there was no change made in a tittle by Par- hament. So that they only enaaed by a law what the convocation had done." And therefore, as his Lord fliip fays in another place \ « As it were a great fcandal on the firft general councils to fay, that they had no au- thority for what they did, but what they deriv'd from the cm power; fo is it no lefs unjuft to fify, becaufe the Parliament tmpower'd (I fuppofe his Lordfliip mean*N etpprov <0 « fome perfons to. draw up forms for the mor^ « fhJr ??inriltra,ti° u °,f th/ facrame*"s, and enaaed tha* -hf °^l «?ou^ be lawfully us'd in this realm, which is the civil fanaion; that therefore thefe perfons had no rfrt ^°"% ?r^hat ^ did- Wa* " ever heard of that the civil fanaion/ which only makes any confti- IC it &«• Vide fie 1. 4. c i+. D 4 terwards." 40 Of the Tables and Rules. Chap. I. ' " terwards." ». And that this difpute might never arife again,. ^"-y-vv thefe pafchal canons were then alfo eftablifhed, viz. r^pafchai u « That the 2if day of March fhall be accounted the tZecfdi " vernal equinox. ' . i/Mc* 2. That the full moon happening upon, or next after " the 21* day of March, fhall be taken for the full moon " of Nifan. . ,, 3. " That the Lord's day next following that fall moon " be Eafter-day. 4. " But if the full moon happen upon a Sunday, Eafter- " day fhall be the Sunday after. The Moms to §.' 3. Agreeable to thefe is the rule for finding Eafter, be fiund oKt which we are now difcourfing of. But here we muft ob- Nuttelde" ferve. *at the Fathers of the next century order'd the new and full moons to be found out by the cycle of the moon, conflfting of nineteen years, invented byjMeton the* Athe nian, and from its great ufefulnefs in afcertaining the moon's age, as it was thought for ever, was call'd the Gol den Number; and was for fome time ufually written in let ters of gold. By this cycle, I fay, the Fathers of the next century order'd the moon's age to be found out; which they thought a certain way, fince at the end of nineteen years the moon returns to have her changes on the fame day of the folaryear and month, whereon they happen'd nineteen years before. For which reafon the cycle was fcmetime after wards plac'd in the calendar, in the firft column of every month, in fuch manner as that every number of the cycle fhould ftand againft thofe days in each month, on which the new moons fhould happen in that year of the cycle. But now it is to be noted, that tho' at the end of every nineteen years the moon changes on the very fame days of the folar months, on which it chang'd nineteen years before ; yet the change happens about an hour and a half fooner every nine teen years than in the former ; which, fince the time that the golden number flood ir. the calendar, has made an alterati>- on of five days; fo that tho' the golden number did at firft point out the true aftronomical moons ; yet the moon is now about five days old, when by the golden number we fuppofe it to be but the new moor, ; and confequently the . . full moon happens five days later according to the golden "thlVeafiJ' number, than it does in reality. why Eafler is And this is the reafon why Eafter is fo often kept a week iept fome- jater thai< the rule feems to direa, as may be made plain bv times focmer 7 ' r ' aadfimitimeslater than this rule feems to direS. „a E«f*. '»» ?¦'« Conftant. lib. 3. c. I » ' 18., ¦ I Ufa. i. c. J, Blonder» Roman Calendar. Part t. giving Of the Tables and Rules. \i giving, one inftance. In the year 1715-, the firft aftronomi- Part r cal full moon after the 21" of March was on the fixth of ^vvj April, and the Sunday following that, was the tenth; which, if we had gone according to exaa aftronomical calculati on, ought to have been Eafter-day. But as we were gui ded by the golden number, Eafter could not have been kept till a week afterwards ; for the golden number for that year was 6, which flood againft March the 28th, and pointed out that for the firft day of the new mooh, from whence we muft reckon fourteen days inclufiveforthe full moon; which happening on the io,h of April, and that be ing Sunday, Eafter-day could not be till the Sunday after. The fame reafon is to be given, why Eafter-day is kept fometimes before the full moon after the 21 ft of March, as may be feen by an example drawn from the year 1706. In that year, as I have already fhew'd, the firft Sunday af ter the firft full moon next after the 2ift day of March, according to the computation of the moon in the heavens, was the 2ift of April; but Eafter-day was notwithstanding kept on the 24th of MarcH, which was a month before. - The reafon of which is this : The aftronomical moon which that year began in March, was new the fourth day of that month ; and confequently the full moon was on March the i7tfi; which being before the 2ir', if we had gone ac cording to the moon in the heavens, we muft have waited for the Sunday after the next full moon, which, as I faid before, was the 21" of April, before we could have had an Eafter. But being guided by the golden number, we ob ferv'd it otherwife : for the golden number for that year was 16, which points out the 8th of March for the day of the new moon ; which being five days later than the real new moon ; the full moon, according to this computation, muft alfo be five days later than the real full moon : fo that tho' the real full moon happen'd before the 2irt of March, and fo could not be the pafchal full moon ; yet the full moon, according to this computation, happen'd after the 2ifI of March, (i.e. after the day began) and fo might be, and was, the pafchal full moon; for Eafter-day was ob ferv'd the Sunday afterwards. " §. 4. Thefe inftances are fufficient to fhew how it comes it, comta- to pais, that Eafter is fometimes fooner and fometimes later cwecma be- than the rule feems to direa ; and that there is no contra- '"„"* £'',/„ diaion between this and the other rules for finding Eafter. rule, f or fWi- For when the rulefeys, that Eafter-day is the firft Sunday after ™g Eafler. the firft full moon next after the one and twentieth day of March, it does not direa us to enquire when the aftronomical full moon happens ; but to find out the full moon by the golden number 4z Of the Tables and Rules^ Chap. i. number in the Calendar, which muft be done thus : Having KS^fKJ found the golden number for the year, we muft look into the Calendar for March 8, and fearch from thence to April S % in the firft column before the days of the month, till we find that number ; and that day, againft which the golden number (lands, is the new moon by which Eafter is to be found that year. Then we. muft count from that day to the 14th day inclufive, which is the day of the full moon ; and the Sunday after (which we fhall find by the Dominical letter) is Eafter-day : only */ the full moon happens upon a Sunday, Eafter-day is the Sunday after. And if we obferve this method, we fhall always find this rule agree exaaiy with the others: for the firft Sunday after the firft full moon next after the 21st of March (if the full moon be thus found out) will always be the fame day with that which the table of moveable feafts, and the rule to find Eafter for ever, ap point for Eafter-day. And indeed it is irhpoffible it fhould be otherwife, fince the rule to find Eafter for ever is fram'd out of thofe two columns in the calendar, viz. of the gol den numbers and dominical letters ; and whatever day is found by that rule to be Eafter-day, is always fet down as Eafter-day in the table of moveable feafts. I need not give any inftances, becaufe any one that will obferve the me thod here laid down (if he has a mind to try it) cannot miftake. the full moon §¦ $• I fea^ onty obferve, that that part of this rule, which happening mentions the full moon's happening after the 21st day of upon the 2ift March, muft be underftood inclufive of that day : fo that % "hap'pfntg if 'he ful1 m°Pn, i- e. the fourteenth day. of the moon, hap- rfterfe.' pens upon the zi!t of March, it is the fame thing as if it happens after ; for it happens after the day is begun. And if it were not fo, Eafter-day could never fall on the 22d of March, as it appears by the table it has done and may do again. And this the rule it felf plainly intimates: For af ter it has fjaid that Eafte r-day is the firft Sunday after the firft full moon, &c. left we fhould miftake, and, whenever the full moon happens on a Sunday, fhould abfervti Eafter- day upon that fame day ; it adds a caution, that // the full » Thereafin ahywemufi fearch between March 8. and April 5. for the golden •number is, becaufe from the Sel1 of March to the a 1 s, are juft fourteen days inclufive : and therefore if a new moon happens be fore the S'0 of March, its fourteenth day »r fullxeon muft be before the 2irc. And if a net) moon happens on any day after the Ja of April, the fourteenth day of that moon cannot be the firft but the fe cond full moon after the 2Ift of March. Therefore the S'h of March and the j«" 0/ April are called the pafchal or Eaftei- terms or limits, becaufe the new moon by whofe fourteenth day Eafter is found, muft fall bctxsen thofe iajs, moon Of the Tables and Rules'. 41 moon happens upon a Sunday, Eafter-day Jhall be the Sunday Part. j. after. From whence we may conclude, that if the full v.^y'O moon which happens upon the 21st day of March might not be underftood as happening after that day ; fome fuch cau tion would alfo have been added in relation to that, (efpe- cially fince this, if any thing, makes a month's difference, and the other but a week's :) and therefore fince there Jsno fuch caution added, we are to underftand that part of the ruleinclufive, i. e. That Eafter-day is always the firft Sun day after the firft full moon, which happens upon or next after the one and twentieth day of March ; as the fecond of the Nicene Canons abovementioned exprefly declares. ' % 6. Having thus faid what I think fufficient to recon- ThUruU,^' cile the rules . for finding Eafter and to fhew that our £&!££. Church, in appointing the time of that great feaft, is ex- »<>«, <*>«»<« aaiy conformable to the letter of the Nicene Canons ; I iff^f'1* fhall now add one paragraph more, to fhew, that we not- eMn'ftha' withltanding frequently obferve it at a very different time from what the fathers of that Council intended. For it is very manifeft that they defign'd that the firft full moon af ter the vernal cequinox, fhould be the pafchal full moon ; (for otherwife they knew that the refurreaion of our blef fed Lord could not be commemorated at the time it hap pen'd :) but then for want of better skill in aftronomy in thofe times, they confin'd the equinox to the 21st of March; which being now eleven or twelve days fooner, viz, on the 9th or 10th of March ; it muft neceffarily happen that the firft full moon after the 21st of March will be often diffe rent . from the firft full moon after the vernal sequinox. And therefore whoever obferves Eafter according to the letter of the Nicene Canons, can't always obferve it accord*- ing to the intent of thofe Fathers. But as foon as ever the Canons were pafsM, the whole Catholick Church was very ftria in adhering to them ; and fo tender of the authority of them, that about two hundred years after the Nicene Council this following table was drawn up by Dionyfius Exiguus, a Roman ; wherein are expreffed all thofe days on which the firft full moons after the 21st of March hap pen in all the nineteen years- of the lunar cycle : which was fo well approv'd of, that by the Council of Chaleedon hoi- den a little after, it was agreed that the Sunday next follow ing the pafchal limits anfweringthe golden numbers, as they are expreffed in this table, fhould be Eafter-day ; and that whofoever celebrated Eafter on any other day, fhould be accounted an heretick. The 44 Of the Tables and Rules. Chap. I- cy\-> The Pafchal Limits anwering the Gold- den Numbers. , -r Golden The Pafchal Numb. Limits. I" April 5-. ' 2 March 25-. 3 April 13. 4 April 2. ' s March 22. 6 April 10. 7 March 30. 8 April 18. 9 April 7.. IO March 27. ii April 15. 12 April 4. J3 March 24. 14 April 12. i? April 1. 16 March 21. 17 April 9. 18 i March 29. • 19 J April 17. According to this table was Eafter obferv'd from the year of Chrift 5-34, or thereabouts, till the year 1582: at which time Pope Gregory XIII. reform'dthe calendar, and brought back the vernal seqninox to the 21 ' of March, as it was at the time of the Nicene Council. So that the Roman Church, keeping their Eafter on the firft Sunday after the firft full moon next after the2ift of March, as their calendar is now reform'd, obferves it ex- aaiy according to the ufe of the primitive Church. As for in- ftance, in the year 1709, the firft full moon, after the vernal asqui- nox, was on March the 14™ in our account, but on the %fh in the Gregorian ; and the Sunday following .being our 20th day, but their 31% was alfo Eafter- day in the foreign account ; but our Eafter was five weeks later. So again in the year 171 7, the firft full moon after the vernal sequinox was on March the i6Ul ; and the next day, being Sunday, ought to have been Eafter-day, and was fo in the foreign ac count ; but our Eafter was again five weeks later : for the golden number for that year being 8, the pafchal limit (as we find in the table) was April the 18th; which that year happening on a Thurfday, the next Sunday was April the 21". From both which inftances it Is very evident, that if we obferve the letter of the firft Ni cene canon, we muft very often celebrate the greateft fefti- val of our Church above a month later than the time in tended even by thofe Fathers who made that canon. And therefore (I fpeak it with the humbled fubmiffion) I think it is very well worth confidering, whether it would not be proper to reform our vulgar and erroneous computation, and to correa our calendar in fuch' manner, that our months and days might be made cofrefpendent to the fun's true place and motion, and Eafter, be exaaiy kept accord ing Of the Tables and Rules. 4j ing to the intentions of the Fathers of the primitive Church : Part i . which may be done (now the errors of the feveral cycles are V^Y"^ difcover'd) by fuch an exaa calculation as may correa thofe errors, and by eftablifhing fuch a juft intercalation for the future, as may prevent the growth of any errors hereafter. Seft. 2. Of the Golden Number. AFTER the rule for finding Eafter, is inferted an ac- The Goi&p count when the reft of the moveable feafts and holy-days Number- begin ; and after that follow certain tables relating to the feafts and vigils that are to be obferv'd in the Church of Eng land, and other days of fnfting or abftinence, with an ac count of certain folemn days for wfoch particular fervices are appointed. But thefe, and every thing relating to them, I fhall have a more convenient opportunity to treat of here- , after ; and therefore fhall pafs on now to the Table of move able feafts calculated for forty years; where it may be expea- ed I fhould fpeak of three things therein mention'd, viz. the Golden Number, the Epail, and the Dominical Letter ; and of thefe the firft that offers it felf is the Golden Num ber : of this therefore in the firft place. §. 2. And this, as we have already hinted, was invented •ByaUmin- long before our Saviour's nativity by Meton the Athenian, v'l"d^ft from whence it wasftil'd the Metonic Cycle; till afterwards Goiter, num- jt chang'd its name, being either from its great ufefulnefs ber, &c in afcertaining the moon's age, or elfe from its being written in letters of gold, call'd the Golden Number ; tho fometimes, for the firft of thefe reafons it is call'd the Cycle of the Moon. §. 3. The occafion of this cycle was this : It having been The occafion obferv'd that at the end of nineteen years the moon re- ftv"t'„"'J.hm turn'd to have her changes on the fame days of the folar '" year and month whereon they happen'd nineteen years be fore; it was thought that by the ufe of a cycle, confifting of nineteen numbers, the time of the new moons every year might be found out, without the help of aftronomi cal tables, after this manner : viz. They obferv'd on what to find what day of any month in the year given, the new Jkeufecfit. moon would fall upon; it being known to what year of the moon's cycle the year given anfwered. Thus for ioftance, if we want to know what day of March the new moon fell upon in the year 35-4, we muft enquire what was the golden number for that year : now the golden number for that year being 13, we muft look for 13 in the firft column of the month of March, and there we fhall find it fet againft the 11th day ; whereby we know that the new moon fell that year on the 11* day of March. aTjlfiKd ¦§' S- And by this method the new moon could be found moon«(/,«- with accuracy enough at the time of the Nicene Council, }mt by the forafmuch as the golden number did then fhew the day golden „„m- Qt e. the Nuchthemeron) upon which the new moon fell out. And hereupon is founded the rule of the Nicene Council for finding Eafter, as has been already fhew'd. But here it is to be obferv'd, that the golden numbers do not now fhew the days whereon the new moons fall. For the cycle of the rnqpn is lefs than nineteen Julian years, by one hour, twenty feven minutes, and almoft thirty two fecohds : whence it comes to pafs, that altho' the new moons fall again upon the fame days, as they did nineteen years before, yet they fall not on the fame hour of the day, or nuchthemeron, but one hour, twenty feven minutes, and almoft thirty two feconds fooner. And this difference ariiing in about three hundred and twelve years, to a whole day ; it muft follow that the new moon, after every three hundred and twelve years, will fall a whole Day (or nuch themeron) fooner. So that for this reafon the new moons fall about four days and a half fooner now than they did at the time of the Nicene Council. Which being obferv'd, the day (i. e. the nuchthemeron, tho' not the hour of it) may ftill be found out by the golden number. Thus for inftance, if we would know on what day of June the new moon will fall in the year 1730; we muft look for the num ber 2, which will be the golden number for that Year, in the firft column of the calendar in the month of June, and that we fhall find to be placed againft June the 8th; from which if we count five days upwards, i. e. fix days inclufive, we fhall fix upon June the 3d for the day of the new moon ; which is the day on which the new moon will happen in that Month and year. T, find the §. 6. I fhall add no more on this head, than to fhew *«'»} arT how we mav finc* the Bolden number for. any year. And year. thlS Of the Tables and Rules. 47 this is done by adding one a to the given year of Chrift, and Part. i. then dividing the fum by nineteen. If after the divifion V^-yV* nothing remains Over, then the golden number is nineteen ; but if any number remains over, then the feid remainder is the golden number for that year. For inftance , I would know the golden number for the year 1730, and by this method I find it to be 2 ; for 1730 and 1 (j. e. 1731) being divided by nineteen, there will remain two. And thus much for the cycle of the moon. Sed. 3. Of the Eftaffs. THE Lunar Year confifts of twelve lunar months, i. e. r^Lunn of twelve months, conflfting of about twenty nine Y"r *°? days and a half each. In which fpace of time the moon re- "mj*" * turns to her conjunaion with the Sun ; that is, from one new moon to the next new moon are very near twenty nine days and a half. But to avoid fraaions, the Computifts al low thirty days to one moon, and twenty nine to another : So that in twelve moons fix are computed to have thirty days each, and the other fix but twenty nine days each. Thus beginning the year with March (for that was the antient cuftom) they allow'd thirty days for they moon in March, and twenty nine for that in April ; and thirty a- gain for May, and twenty nine for June, &c. according to the old verfes : Impar luna pari, par fiet in impare menfe ; In quo completur menfi lunatio 'detur. For the firft, third, fifth, feventh, ninth, and eleventh months, which are called impares menfes or unequal months, have their moons according to computation of thirty days each, which are therefore call'd pares lunfthtE?*3 days in all ; the whole lunar year muft confequently be eleven days ftiorter than the folar year, which confifts of three hundred fixty five days. So that fuppofing the new a The reafon of adding one is, becaufe the &t% of Chrift btgan in the fecond year *f »*» f the Tables and Rules. 49 year to make up the laft intercalar moon, and to bring the part 1. fun *and moon to the fame Conjunaions on the feme days v«^^yN> of the month as when the Cycle began. So in the lunar Cycle, Or Cycle of golden numbers, there are twelve years viz. 1. 2. 4. 5-. 7. 8. 10. 12. 13. tf. 16. 18. which con tain but twelve months each ; i. e. there are in thofe years but twelve moons between one Eafter and the next. In the other feven years of the Cycle, viz. when the golden num- , bers are 3. 6 9. 11. 14. 17. 19. there are thirteen moons between one Eafter and the next, which are compofed out of the Epaas or intercalary days, vii. thofe eleven days in each year, by which the moon falls fhort of the folarcourfe; which Epaas or intercalar days make in the laft year juft one moon of twenty nine days, and focompleat the Cycle. So that the Cycle of Epaas and Golden Number are but as one, and ferve to one and the fame purpofe : the Golden Number denoting what year it is of the Cycle ; and the E- paa fhewing the diftance of the folar year from the lunar in any year of the fame Cycle. §. 4. The readieft way to find the Epaa fs by the golden J^y f'ni number : for if the golden number be 3, or a number to '*' !"a' be divided by 3, the Epaa (as I have already obferv'd) is the fame. If it be any other number, as 4. 5-. 7. or §. con sider how many numbers it is more than the laft number to be divided by 3, and add fo many times 1 1 to it, catling away 30 as often as there is occafion, and it gives the Epaa. Now there can be but two numbers between the number to be divided by 3, and the next number to be fo divided ; and confequently there can never be occafion to add more than two elevens to the laft number that may be divided by 3. Thus, if the golden number be 7, (i. e. one more than 6, the laft number before to be divided by 3) add 11 to 6, and it makes 17, which is the Epaa of that year. Or if the golden number be 17, (i. e. two more than 15, the laft number before it to be divided by 3) add twice n or 22 to 15-, and it makes 37; from, which, if we caft away 3c, there will remain 7 for the Epaa that year : one Epaa al ways exceeding the foregoing by u. But we muft always mind to caft away 30, whenever the numbers- which are added together exceed it; except in the laft year, when the Epaa is 29; and then having added 11, we caft away but 29, to make the Epaa for the next year or firft year of the Cycle; becaufe, as has been obferv'd, that intercalar month has but 29 days. §. 5-. As by the golden number we difcover the ecclefi- f>lft]°f'% aftical moons, by which all moveable feafts are to be found; tl\°f'th<. fo by the Epaa we difcover the true aftronomical moons Moon. E very 50 Of the Tables and Rules. Chap. i. very near, i. e. within a day over or under, which may be \~sy\J fufficient for common ufe, and no Cycle can be found nearer. The method of doing which is this : If we would know how old the moon is on any Day of a month ; we muft add unto that day the Epaa, and as many days more as there are months from March to that month inclufive a; out of which having fubftraaed 30, the age of the moon remaineth ; i. e. whatever number remains after the whole has been divided by 30, fo many days old is the moon 1 if nothing remains, the moon changes that day. Thus for inftance, if we would know what the age of the moon will be, the 2d of November in the year 1 730, we muft en quire after this manner : the golden Number for that year will be 2, and confequently, by the aforefaid rule, the E- pa£t will be 22 : to 22 therefore we muft add 2, the day cf the month, and 9 more, the number of the month in clufive from March ; which three numbers being added together, make up the number 33.; from which if we fub- ftraa 30 (the moon having fo many days in November, that being an unequal month) there will remain 3, which will appear to be the age of the moon on that day. Why the e- §. 6. The reafon why the Epaas fhew the moon's age pacisjbewtht trHer tnan the Golden Number is ; becaufe the Golden TrueVthaTthe Number being affix'd to the ecclefiaftical calendar, can- GoidenNum- not be chang'd or remov'd to other days than thofe againft *"¦¦ which they already ftand, unlefs by publick authority- But the Epaas not being fo affix'd, have been chang'd from time to time by the Computifts, as they few occafion to make fuch alterations, in order to make their computations agreeable to the courfe of the moon in the heavens. For tho' in the fpace of nineteen years the moon returns to have her conjunaion with the fun on the fame days ;. yet thofe conjunaions fall out about an hour and half earli er in the fucceeding nineteen years than they did in the foregoing ; which, as has been calculated, makes a whole day's difference in a little more than three hundred and twelve' years. Therefore the Computifts have once in a little more than that time chang'd the old courfe of the Epaas, and fubltituted another in its room : to which caufe it is owing that they ftill notify the new moons to us according to the real conjunaion of the luminaries in the heavens, and have not faird us, as the golden numbers have done. a The reafon of which is. becaufe (he I month, therefore we add the »w EpaCl imreafeth every year\eleven days, I the month from March inclufive. which being almoft one day for jtvery | Of the Tables and Rules. 5 \ SecL 4. Of the Cycle of the Dominical Lettefs, v^TJ commonly call'd the Cycle of the Sun. THE Cycle of the Sun is very improperlyTo called; fince taj Cycle of it relates not to the courfe of the Sun, but to the che Sun <«- courfe of the Dominical or Sunday letter, and ought there- pcrJffff° fore to be called the Cycle of the Sunday letter. §. i. The Ufe of the Cycle arifes from the cuftom of The vk of affigning, in the calendar to each day of the week, one of the c^lt- the firft feven letters of the alphabet i A, being always af fix'd to January the 1 *, whatever day of the week it be ; B to Janluary the 2d, C to January the 3d, and fo in order G to January the 7th. After which the fame letters are repeateaYagain ; A, being affix'd to January the 8th, and fo on. According to this method there being fifty two weeks in a yea):, the faid letters are repeated fifty two times in the calendar. And were there juft fifty two Weeks, the letter G would belong to the laft day of the year, as the letter A does to the firft : and confequently that letter Which was at firft conftituted the Sunday letter (and the fame is to be underftood of the other days of the week) would always have been fo ; and there would have been nd change of the Sunday letter. But one year conflfting of fifty two weeks and an odd day over ; hence it comes to pafs, that the letter A belongs to the laft, as well as fo the firft day of every year. . For altho* every Leap-year confifts of three hundred and fixty fix days, i. e. of two days over fifty two weeks ; yet it is not ufual to add a let ter more, viz. B, at the end of the year ; but inftead there of to repeat the letter C, which frauds againft February the 28th, and affix it again to the intercalated day, Febru ary the 29th a. By which means the faid feven letters of the alphabet remain affixt to the fame days of a Leap-year, as of a common year, thro' all the whole calendar both before and after. The letter A then thus always belong ing to the laft day of the old year, and firft of the new ; it thence comes to pafs that there is a change made as to the Sunday letter in a backward order; i. e. fuppofing G to be the Sunday letter one year, F will be fo the next, and fo on. a In the common Almanacks the letter F is fet againfi the zef'b and if">, the twenty fourth hiving been formerly as- tSmttld the intercalary day .• but em Church at prefent feems to make the 29'* of February the intercalated day, at frail be Jhew'd hereafter, when 1 treat of the time of ktefing St. Matthias'* day. §. 3. Now 5 2 Of the Tables and Rules. Chap i. §.3. Now were there but this 'fingle change* Sunday V//V would be denoted by each of the feven letters every feven ^¦fingle vearSi ancj f0 the cycie 0f the Sunday letter would confifl tmdlyicTer of no more than feven years. t But now there being in intheummon every fourth or leap-year two days above fifty two weeks; years, and a hence ft comes to pafs that there is every fuch year a dou- ZfyeaZ'."' M* change made as to the Sunday letter. For as the odd fingle day above fifty two weeks in a common year, makes the firft Sunday in January to fhift from that which was the Suhday letter in the foregoing year, to the next letter to it in a backward order; fo a day being intercalated eve ry leap-year at the end of February, and the letter C being affix'd to the 29th, as well as to the 28th day of that month, does alfo make the firft Sunday in March to fhift from that which was the Sunday letter in February, to the next let ter to it in a retrograde order. So that if in a leap-year F be the Sunday lettef for January and February, E will be the Sunday letter for all the reft of the year, ana D for wiytucyft {he following. By reafon of which double change tenplts oj 2.0 . j a i w _" ye«n. in every fourth or leap-year, it comes to pafs that the Cy cle of the Sunday letter confifts of four times feven years ; i. e. it does not proceed in the fame courfe it did before, till after twenty eight years : but after that number of years, its courfe or order is the fame as it was before; as may be Mow to find feen in the column of the dominical letters in the table of t'JrT moveable feafts calculated for forty years. §. 4. To find out the Sunday letter for any year, we muft do thus : To the year of our Lord we muft add 9, (for the ii£ra of Chrift began in the tenth year of the Cycle) and then divide the fum by 28. If any of the dividend re mains, the faid remainder fhews the year of the Cycle fought ; if nothing remains of the dividend, then it is the laft or 28,h year of the Cycle. Thus for inftance, to find out the dominical letter for the year 1730, we muft add a to the date of the year, which makes up 1739, which be ing divided by 28, there will remain 3 ; which denotes it to be the 3d year of the Cycle, and confequently that (be ginning from G F, which is the firft year of the Cycle) D is the Sunday letter. Sed. 5. Of the Table to find Eafter for ever. TM™Mn? \\TliEN the NiceQe Council had fettled the true time t) firft ap-a VV for keeping Eafter in the method fet down in the pointedjos-ive firft feaion of this chapter ; the Bifhop of Alexandria (for "fof^o- tlie ^syPt'ta"s at that time excell'd in the knowledge of 'therllZhes. aftronomy) was appointed to give notice of Eafter-day to i the Of the Tables and Rules. 5$ the Pope and other Patriarchs, to be notify'd by them to Part i. the Metropolitans, and by them again to all other ' Bi- v^VV ftiops. But_ this injunaion could be but temporary : for length of time muft needs make fuch alteration in the ftate of affairs, as muft render any fuch method of notify ing the time of Eafter impraaicable. And therefore this was obferv'd no longer than till a Cycle or courfe of all the variations which might happen in regard to Eafter-day might be fettled. §. 2. Hereupon the Computifts apply'd themfelves to Cycles after'- frame fuch a Cycle : and the vernal sequinox being fix'd by »*'*' i"""' the Council of Nice, and Eafterday by them alfo appoint- **¦ ed to be always the firft Sunday after the firft full moon next after the vernal sequinox ; they had nothing to do, but to calculate all the revolutions of the moon and of the days of the week, and enquire whether after a certain num ber of years the new moons, and confequently the full moons, did not fall out, not only on the fame days of the folar year (for that they do after every nineteen years) but alfo on the feme days of the week on which they hap pen'd before, and in the fame ordinary courfe. Becaufe by calculating a table for fuch a number of years, they might find Eafter for ever ; viz. by beginning again at the end of the laft year, and going round as it were in a circle. And firft a Cycle was fram'd at Rome for eighty four tu ty'e •/ years, and generally receiv'd In the Weftern Church. It 84 y'*"' being thought that in that fpace of time the changes of the moon would return to the fame days both of the week and year in fuch manner as they had done before b. Dur ing the time that Eafter was kept according to this Cycle, Britain was feparated from the Roman Empire, and the , Britifh Churches for fome time after that feparation conti- Eu'd' to keep their Eafter by this table of eighty four years. But foon after that feparation, the Church of Rome and feveral others difcover'd great deficiencies in this account, and therefore left it for another which was more perfect : not but That alfo had its defeas, tho' it has been conti nu'd ever fince both in the Greek Church, and our own, and fome others c. ' See Pope Leo's epiftle to the Emperor Marcianus> Ed. 64. * See the "Bifhop of Worcefter'i hiftori- *al account of Church-government, p. 67. and Bede Hilt. 1. j. r. aa. in fin. ' This alteration of the Cycle to find Eafler, was the ca ufe that the Britons who iept to the old account, differ'd from the Romans in the time of celebrating this f 'ft hat. For tho' both kept it on » Sun day, according to the rule of the Council of Nice ; yet they dijfer'd as to the particu lar Sunday. This upon the coming in of Auguftin the Monk, firft Archbifhop of Canterbury! caus'd fome centefts in this Ifland, of which Bede gives a large ac count [Hift. Eccl. 1. J.c. if.l.f.c.aa.] where it may be feen that the Britons ne ver were Quarto-decimalu> as feme have imagtrid them to be. E 3 The Of the Tables and Rules. i. The Cycle, I mean, was drawn up about the year 457 „ U by Vitlor'ms, or Viilorinus, a native of Aquitain, an emi- 7 he Cyde of nent mathematician: who, obferving that the Cycle of the viaS"' Sunday letter confifted of twenty eight years, and confe- Period. quently that the days of the week ha^ a complete revolu tion, and begin and go on again every twenty eight years, juft in the fame order that they did twenty eight years- be fore, and that the Cycle of the Moon return'd to have her changes on the fame days of the Solar year, and month whereon they happen'd nineteen years before, but not on the fame days of the week: Vittorius, I fey, having ob ferv'd this, and endeavouring to compofe a Cycle which fhould contain all the changes of the days of the week, and of the moon alfo (which was neceffary to find Eafter for ever;) he multiplied thefe two Cycles of nineteen and twenty eight together, and from thence compos'd his pe riod of five hundred and thirty two years, from him ever after call'd the Vittorian Period. And in this time he fup- pos'd the new moons would fall out on the fame days both of the month and week, on which they happen'd be fore, and in the fame orderly courfe. So that this day, (be it what day it will)- is the fame day of the year, month,' moon and week? Sthat it was five hundred and thirty two years ago, or will be five hundred and thirty two years hence ; i. e. if this calculation has no defea in it, as it was then thought to have none, or fo little as would make no con- fiderable variation. And when the firft full moon after the vernal asquinox, or March 21, happens on the fame d ¦¦ >oth of the month and week,J it did any year before; I: liter day muft alfo fall on the fame day on which it hap- f'en'd that year \ fo that Eafter according to this computa tion, muft go thro' all its variations in five hundred and thirty two years ; forafmuc'h as' the moon and the days of the • week have all their variaViQiis in that fpace. 3.. c/iiet- §. 3. This calculation was thought to come much nearer PJ,! ihuuh. to the truth (as iudeed k did) tnan the former table of , ' eighty four years : for which reafon it was generally fol lowed in a little time. And the fourth Council of Orle ans, A.D. 541, decreed "that " the feaft of Eafter fhould " be celebrated every year according to the table of Vic- ¦ '• torius ; and that the day whereon it is to be celebrated " every year, fhould be declar'd by the Bifhop in the time ^"fdsi'J2 i Qf divine fervice on the feaft of Epiphany." However j(7ikt'!'naljttletimeit was thought more- convenient to adapt iendur in the §trvke-boek. * Can. 1. Concil. Tom. j, col. 381. E. thefe Of the Tables and Rules". 55 thefe tables to the calendar, fo that every one who had a Part 1. book of .the divine offices wherein this calendar was plac'd L^-ys.^ might'know the day whereon Eafter fhould be kept without any farther information. But the whole table being; of too great a length to be in- 7s«occaGon ferted into one book"'of divine offices; it was found more oftheGeUm advifeable to place the Golden Number, or Cycle of the moon, %"^cafd In $he firft column of the calendar, and the Dominical let- Letters being ters in another column ; in fuch manner as that the golden t,ac'i '" lhe number fhould point out the new moons in every month : "tlmiar- by which means it would be eafy to find out the fourteenth day of the Eafter moon, or the firft full moon after the- 21st day of March, and then, by the "Dominical letter, fol lowing that day, to be affur'd of the day whereon Eafter muft be kept. §. 4. And from thefe two columns is the Table to find TheTtbu to Eafter for ever, which we are now fpeaking of, drawn up, fifnd Eafter That fo at any time, only by knowing the golden number drlmftv. and dominical letter, we may be certify'd at one view, the two «-? (without any trouble or computation) what day Eafter will lmj*' 'fjjft fall upon in any year required. The table it felf being no lkermddZni- other than a reduaion of thofe two columns, viz. of the nUaiUtur. golden number and dominical letter between March 8, and April 5-, within which times the Eafter moon always happens, as has been fhewn before in the note a- pag. 42. Thus for inftanccif 10 be the golden number, we fee it ftands againft March 14, from which the 14th day inclufive is. March 27, which ftands againft the letter B ; and there fore if C be the Sunday letter that year, then the 28th of March will be Eafter-day ; if D be the Sunday letter, then the 29th will be Eafter-day ; if E, the 30th, and fo on : as may be feen by comparing the two columns and table to gether in this or any other inftance. E4 CHAP, C H A P. I. PART. II. O F T H E CALENDAR. The Introdu&ion. Chap. i. I. A V I N G faid what I thought requffite in order to explain the tables and rules before and after the calendar ; I fhall now proceed to treat, in as little compafs as I can, of the Calendar it felf. And this confifts of nine columns ; concerning the firft and third of which I have already faid as much,, in the former part of this chapter, as was neeeffary to fhew the, ufe and defign of their being plac'd here. I fhall only obferve farther in this Erma in the p]^^ that there are four Errata in the column of Golden 'tnTjnbers.Numbers, even in the fealed Common-Prayer-Books: for againft the i" of January, inftead of 2 there fhould be 3; and againft the 3d, inftead of 10 there fhould be n; and againft the 3o'h, inftead of 13 there fhould be 14; and laftly, againft the ift of May, 2 is put for 11. The column of II. The fourth column (as printed in fome Common- ¦cajends, a*. prayer-Books) has theCalends, Nones, and Ides, which was the method of computation us'd by the old Romans and primitive Chriftians, inftead of the days of the month, and is ftill ufeful to thofe who read either ecclefiaftical or pro fane hiftory. But this way of computation being now grown into difufe; and the column being alfo omitted in moft Of the Calendar. 57 moft editions of the Common-Prayer-Book, (tho' without Part 2. authority) there is no need that I fhould enter into the par- \^Y\J ticiilars of it. III. Neither is there occafion that I fhould fey any thing **« columns here concerning the four laft columns of the calendar, & LeffoM- which contain the Courfe of Lejfons for morning and evening prayer for ordinary days throughout the year,; fince the courfe of leffons both for ordinary days and Sundays, &c. will come under confideration in a more proper place hereafter. IV. So that nothing remains, to be, treated of here, but i%ecoium»ef the Column of Holy-Days ; and as many of thefe too as are Hoiy- that were thefe names quite left out of the ca lendar, $* Of the Calendar. Chap. i. lendar, we might be at a lofs to know when feveral of \\j*f\J thefe tranfeaions happen'd. But for this and the forego ing reafons our fecond reformers under Queen Elizabeth (tho' all thofe days had been omitted in both books of JKing EdwardVl.) thought convenient toreftore the names of vtfiem to the calendar, tho' not with any regard of be- ¦B«t mt kept ing kept holy by the Church. For this they thought pru- tety- dent to forbid,, as well upon the account of the great in- conveniency brought into the Church, in the times of Po pery, by the obfervation of fuch a number of holy-days, to the great prejudice of labouring and trading men ; as by reafon that many of thofe Saints they then commemorated were oftentimes men of none of the beft charaaers. Be fides, the hiftory of thefe Saints, and the account they gave of the other holy-days, were frequently found to befeign'd and fabulous. For which reafon, I fuppofe, the genera lity of my Readers would excufe my giving them or my felf any farther trouble upon this head; but being fenfible that there are fome people who are particularly defirous of this fort of information, I fhall for their fakes fubjoin a fhort account of every one of thefe holy-days as they t*e in their order : but muft firft befpeak my Reader not to think that I endeavour to impofe all thefe ftories upon him as truths ; but to remember that I have already given him warning that a great part of the, account will be feign'd and fabulous. And therefore Iprefume he will ex cufe my burdening him with teftimonies ; fince tho' I could bring teftimonies for every thing I fhali-fey, yet I 'cannot promife that they will be convincing. But however I pro1 mife to invent nothing of my owni nor to fet down any thing but what fome or other of the blind Romanifts fuper- ftitioufly believe. Sect i. (Of the Romifh Saint s.days and Holy- days in January. Jim. 8. l„. -j- U C IA N (to whofe memory the 8* day of this ^'!Z{'£rJL> month was dedicated) is faid by fome to have been a ' difciple of St. Peter, and to have been fent by him with St. Dennys into France, where, for preaching the Gofpel, he fuffer'd martyrdom. Tho' others relate, that he was a learned presbyter of Antioch, well vers'd in the Hebrew tongue, taking a great deal of pains in comparing and ar mending the copies of the bible. Being long exercis'd in the facred difcipline, . he was brought . to the city of the Nicomedians, when the Emperor Gtuerm Maximiarms was, 3 there ;\ Of the Calendar. 59 there; and having recited an apology for the Chriftian re- Part z. ligion, which he had compos'd, before the governor of the v^-yS^ city, he was caft into prifon, and having endur'd incredible tortures, was put to death a. $. 2. Hilary, Bifhop of Poicliers in France (comme- 13- Hilary, morated on the 13th of this month) was a great cham- CB3%,^' * pion of the Catholick. doarine againft the Arians ; for which * he was perfecuted by their party, and banifh'd into Phrygla about the year 35-6, where, after much pains taken in the controverfy, and many troubles underwent, he dy'd about the year 367. §. 3. Prifca, a Roman lady, commemorated on the is.-prirca, the 18th, was early converted to Chriftianity: but refuting ^SdMa'r- to abjure her religion, and to offer fecrifice when fhe was yr. commanded, was horribly tortur'd, and afterwards be headed under the Emperor Claudius, A. D. 47. §. 4. Fabian was Bifhop of Rome about fourteen years, *»¦ F«w«h viz. from A.D. 239 to 25-3, and ftvftered martyrdom un- Ma7tf^ der the Emperor Decius. ;§. 5-. Agnes, a young Roman Lady of a noble family, "• ^P"* fuffer'd martyrdom in the tenth general perfecution under gl™Z mZt* the Emperor Dioclefian, A.D. 306. She was by the wic- tyr. ed cruelty of the judge condemn'd to be debauch'd In a publick ftew before her execution ; but was miraculoufly preferv'd by lightning and thunder from heaven. She un derwent her perfecution with wonderful readinefs, and tho' the executioner hack'd and hew'd her body moft un mercifully with the fword, yet fhe bore it with incredible conftancy, finging hymns all the time, tho' fhe was then no more than thirteen or fourteen years old. About eight days after her execution, her parents going to lament and pray at her tomb, where they continu'd watch ing all night, it is reported that there appear'd unto them a viiion of angelSj array'd with glittering and glorious gar ments ; among whom they few their own daughter apparel'd after the fame manner, and a Lamb ftanding by her as white why painted as fhow ; (which is the reafon Why the painters piaure her ""£* *£"* with a Lamb by her fide.) Ever after which tune the Ro- 3 "J' * man ladies went every year (as they ftill do) to offer a»d prefent her on this day the two beft and pureft white lambs they could procure. Thefe they offer'd at St. Agnes's Altar (as they call it) and from thence the Pope gives orders to have them put into the choiceft pafture about the City, till the time of fheep-fhearing come ; at which feafon they are J Eiifeb, Hiftor. Ecdef. i. 5. c. 6. t}. 3JI. C. dipt 6o Of the Calendar. Chap. i. dipt, and the wool is hallow'd, whereof a fine white cloth V/ys-/ is fpun 'and woven, and confecrated every year by the Pope The original himfelf, for the Palls which he ufeth to fend to every '/us' ' Archbifhop ; and which, till they have purcbas'd at a moft extravagant price, they cannot exercife any metropolitical jurifdittion. at. Vincent, § £. Vincent, a Deacon of the Church in Spain, was %D"n°"lf born at Of card, now Huezza, a town in Arragon. He was Mary?!' ihfiruaed in divinity by Valerius Bifhop of Satagofa ; but by reafon of an impediment in his fpeech, never took upon him the office of preaching. He fuffer'd martyrdom in the Dioclefian perfecution about the year 303, being laid all along upon burning coals, and after his body was broil'd there, thrown upon heaps of broken tiles. $c&. 2. Of the RomiJJh Saints-days and Holy* days in February. Feb. 5. Blaf- T> L ASSIUS was Bifhop of Sebafte in Armenia, re- fius! "S'M Jj ported to have been a man of great miracles and 4,ad Martyr. p0wer> pUt tp death in the fame city by Agricolaus the pre sident, under Dioclefian the Emperor, in the year 289. His name is not put down in fome editions of the Common- Prayer-Book, but 3t occurs in the moft authentick. 5 Agatha- a %• 2- Agatha, a Virgin honourably born in Sicily, fuffer'd s'dian vir- martyrdom under Decius the Emperor at Catanea. Be- fmandMar- jng very beautiful, Quintianus, the Praetor or governor ®r' of the province, was enamour'd with her : but not be ing able to work his ill defign upon her, order'd her to be fcourg'd, and then imprifon'd, for not worfhiping the heathen Gods. After which fhe, ftill perfifting conftant in the faith, was put upon the rack, burnt with hot irons, and had her breaft cut off. And then being remanded back to prifoh, fhe had feveral divine comforts afforded her: but the Prsetor fending for her again, being half dead, fhe pray'd to God to receive her foul ; with which petition fhe immediately expir'd ; it being fhe 5-th of February, A. D. 353- S4. vaien- > §. 3- Valentine was an antient Presbyter of the Church ; iriTle, ^M he fuffer'd martyrdom under Claudius at Rome. Being and Martyr, deliver'd into the cuftody of one Afterius, he wrought a miracle upon his daughter ; whom, being blind, he reftor'd to fight, by which means he converted the whole family to Chriftianity, who all of them afterwards fuffer'd for their religion. Valentine, after a year's imprifonment at Rome, was beheaded in the Flaminian-way about the year 271, and Of the Calendar. 6t and was enroll'd among the martyrs of the Church ; his Part z. day being eftablifh'd before the times of Gregory the great. v^v-O He was a man of moft admirable parts, and fo famous for Tlp original his love and charity, that the cuftom of chufing Valentines vVientinei. upon his feftival (which is ftill praais'd) took its rife from thence.. Sett. 3 . Of the Romifio Saints-days and Holy* days in March. DAVID, to whofe memory the ift of this month was Mar. ,. d,." formerly dedicated, was defcended from the royal vd, Anhbi- family of the Britons, being uncle to the great King /lr-l»°tl°fMenii- thur, and fon of Xantus Prince of Wales by one Melearia a Nun. He was a man very learned and eloquent, and of incredible aufterity in his life and converfetion. By his di ligence Pelagianifm was quite rooted out, and many earn- eft profeftbrs of the feme converted unto the truth. He was made Bifhop of Caerleon in Wales, which See he after wards remov'd to Menevia ; ¦. from him ever fince call'd St. Davids. He fat long, viz. fixty five years, and (having built twelve monafteries in the country thereabouts) dy'd in the year 642 ; being, as Bale writes out of the Britifh hiftories, a hundred and forty fix years old.- He was bury'd in his own cathedral church, and canotfiz'd by Pope Ca- lixtus II. about five hundred years afterwards. Many things are reported of him incredible ; as that his birth was foretold thirty years beforehand; and that he was always attended by angels who kept him company ; that he be- ftow'd upon the waters at Bath that extraordinary heat they have ; and that whilft he was once preaching to a great multitude of-people at Brony, the ground fwell'd under his feet into a little hill ; with feveral other fuch ftories not worth rehearfing. §. 2. Cedde was, in the abfence of Wilfride Archbi- %. Ceiie, or fliop of Tork, who was gone to Paris for confecration, and chad. »/H» gave no hopes of a fpeedy return, enforc'd by Egfrid King v of Northumberland to accept of that See. But Wilfride being return'd, Cedde was perfuaded by Theodoras Archbi fhop of Canterbury to refign the See to him : after which for fome time he liv'd a monaftical life at Leftingeag; till by the means of the feme Theodorus, he was made Bifhop of Litchfield, under Wolfhere King of Mercia, Whom he is faid to have converted. He dy'd March 2. A.D. 672. §. 3. Perpetuus 6z Of the Calendar1. Chap. I. §> 3*. Pefpetua was a lady of quality, who fufferid; \Wv martyrdom in Mauritania, under the Emperor Severus, a- 7. Petpetua, bout the year 205-; She is often very honourably mention a t^Mar1™1' by Tertullian and St.Auftin: the laft of whom lets us know ' -that the day of her martyrdom was fettled into a holy-day in his time: and remarks of her, that fhe gave fuck to a young child at the time of her fufferings. _ .. i*. Gregory §. 4. Gregory the great, who ftands next in the Calen- thegreat,-&- to Of the Calendar. $$ to burn his cell ; and being fet on fire, it burnt round him Part 2. in a circle, not doing him the leaft hurt : at which the Goths, KS~fKa* being enrag'd, threw him into a hot oven, flopping it up clofe; but coming the next day, they found him fafe, nei ther his flefh fcorch'd, nor his clothes fing'd. He dy'd on the 21st of March, A.D. 542. Sed. 4. Of the Romijh Saints-days and Holy- days in April. RIC HARD, firnam'd deWiche, from a place fo call'd April' 3.**- in Worcefterjhire where he was born, was brought up c^.' ?'#* at the univerfities of Oxford and Paris. Being come to 'i^lQhttta man's eftate, he travell'd to Bononia; where having ftu- dy'd the canon law feven yeafs, he became publick rea der of the fame. Being return'd home, he was, in the Vacancy of the See of Chichefter, chofen Bifhop by that Chapter : which the King oppofing, ( he having nominated another,) Richard appeal'd to Rome, and had his eleaion confirm'd by the Pope, who confecrated him alfo at Lyons in the year 1245-. He was very much reverenc'd for his great learning and diligent preaching, but efpecially for his integrity of life and converfation. Strange miracles are told of him : as that by his blefling, he encreas'd a fingle loaf of bread to fatisfy the hunger of three thoufand poor people: and that in his extreme old age, whilft he was ce lebrating the eucharift, he fell down with the chalice in his hand, but the wine was miraculoufly preferv'd from fal ling to the ground. About feven or eight Years after his death, he was canoniz'd for a faint by Pope Urban IV. A. D. 1261. §. 2. St. Ambrofe was born about the year 340. His 4- AmWo, father was Prsetorian Prsefea of Gaul, in whofe palace W"/^ St. Ambrofe was educated. 'Tis reported that in his infan cy a fwarm of Bees fettled upon his cradle ; which was a prognoftication, as was fuppos'd, of his future eloquence. After his father's death, he went with his mother to Rome, where he fludied the laws, praais'd as an advocate, and was made governour of Milan and the neighbouring cities. Upon the death of Auxentius, Bifhop of Milan, there be ing a great conteft in the eleaion of a new Bifhop, this good Father, in an excellent fpeech, exhorted them to peace and unanimity ; which fo mov'd the affeaions of the peo ple, that they immediately forgot the competitors whom they were fo zealous for before, and unanimoufly declar'd that they would have their goyernourfor their Bifhop. Who after 454. Of the Calendar. Chap, i. after fevefal endeavours by flight and other artifices to avoid V^YN^ that burthen, was at laft compell'd to yield to the impor tunities of the people, and to be confecrated Bifhop. From which time he gave all his money to pious ufes, and fettled the reverfion of his eftate upon the Church. He govern'd that See with great piety and vigilance for more than twenty years, and dy'd in the year 396, being about fifty feven years old : having firft converted the famous St. Auguftm to the' faith; at whofe baptifm he is faid miracuioufly to havecom- pofed that divine hymn, fo Well known in the Church by the name of Te Deum. i^Aiphegf §. 3. Alphege was an Englijhman of a moft holy and au- Ankhijhp of £ere ijfe, which was the more admirable in him, becaufe he Canterbury, wag bom Q£ gr£at parentage> md began that courfe of life in his younger years. He was firft Abbot of Bath, then Bifhop of Winchefter, in the year 984, and twelve years afterwards Archbifhop of Canterbury. But in the year 1 o 1 2, the Danes being disappointed of a certain tribute which they claim'd as due to them, they fell upon Canterbury,, and fpoil'dand burnt both the city and church: nine parts in ten of the people they put to the fword,. and after feven months miferable imprifonment, fton'd the good Archbifhop to death at Greenwich ; who was thereupon canoniz'd for a Saint and Martyr, and had the 19th of April allow'd him as his feftival. *3. St. §. 4. St. George, the famous Patron of the EngUJb Na- GeorgtMii",.;^ was bom \n Cappadocia, and fuffer'd for the fake of his religion, A- D. 290. under the Emperor Dioclefian (in whofe army he had before been a Colonel) being fuppos'd to have been the perfon that pull'd down the ectia againft the Chriftians, which Dioclefian had caus'd to be affix'd up on the church-doors a. The Legends relate feveral ftrange ftorjes of him, which are fo common, they need not here be related : I fhall only give a fhort account how he came to be fo much efteem'd of in England. How he c«mt When Robert Duke of Normandy, fon to William the *»g« Patrons/ Conqueror, was profecuting his viaories againft the Turks, .feEngi . ancj lay;ng flege t0 the famous city of Anthch, which was like to be reliev'd by a mighty army of the Saracens ; St. George appear'd with an innumerable army coming down 1 from the hills all in white, with a red crofs in his banner, to reinforce the Chriftians ; which occafion'd the infidel army to fly, and the Chriftians to poffefs themfelves of the town. This flory made St. George extraordinary famous * See LaflamLus dc Mortibus Perfecutorum. in Of the Calendar. g5 in thofe times, and to be efteem'd a patron, not only of Part 2. the Englift?, but of Chriftianity it felf. Not but that St. K^sy^j George was a confiderable Saint before this, having had a Church dedicated to him by Juftinian the Emperor. Sea. 5. Of the Romifh Saints- days and Holi days in May. THE third of this month is celebrated as a feftival by May 3- Tn- the Church of Rome, in memory of the Invention of vcf^°"^the theCrofs, which is faid'to be owing to this occafion. He-^. lenan the mother of Conftantine the Great, being admonifh'd in a dream to fearch for the Crofs of Chrift at Jerufalem, took a journey thither with that intent : and having em- ploy'd labourers to dig at Golgotha, after opening the ground very deep (for vaft heaps of rubbifh had purpofely been thrown there by the fpiteful Jews or Heathens) fhe found three croffes, which fee prefently concluded were the crof- fes of our Saviour and the two thieves who were crucify'd with him. But being at a, lofs to know, which was the Crofs of Chrift, fhe order'd them all three to be apply 'd to a dead perfon. Two of them, the ftory fays, had no ef- fea ; but the third rais'd the carcafs to life, which was an evident fign to Helena, that That was the Crofs fhe look'd for. As foon as this was known, every one was for get ting a piece of the Crofs ; infomuch that in Paulinus's time (who, being fcholar of St. Ambrofe, and Bifhop of Nola, flourifh'd about the year 420) there was much more of the reliques of theCrofs, than there was of the original wood. Whereupon that father fays " it was miraculoufly increas'd : " It very kindly affording wood to mens importunate de- " fires, without any lofs of its fubftancc." §. 2. The fixth of this month was antiently dedicated to 6. St. John the memory- of St. John the Evangelift's miraculous deli- f™"^.,*"™ verance from the perfecution of Domitian : to whom being accus'das an eminent affertor of atheifm and impiety, and a publick fubverter of the religion of the Empire, he was fent for to Rome, where he was treated with all the cruelty that could be expeaed from fo bloody and barbarous a Prince : for he was immediately put into a cauldron of boiling oil, orra- ther oil fet on fire before the gate call'd Porta Latina, in the prefence of the Senate. But his Mafter and Lord who fa- vour'd him when on earth, above all the Apoftles, fo fuc- cour'd him here, that he felt no harm from the moft violent rage ; but as if he had been only anointed, like the Athletes of old, he came out more vigorous and aaive than before. The feme Divine Providence that fecur'd the three Children in the F fiery 66 ' Of the Calendar. Chap. i. fiery Furnace, bringing the holy man fefe out of this, one CY"N> would think, inevitable deftruaion ; and fo vouchfafing him the honour of martyrdom, without his enduring the torments of it. ' lo.Dnnftan, §. 3. Dunftan, of whom we are next to fpeak, was well Archbifhop o/extraaed, being related to King Athelftbn. He was very anterbury. ^^ skin'd in moft of the liberal arts, and among the reft in refining metals and forging them ; which being qualifi cations much above the genius of the age he Hv'd in, firft gain'd him the name of a Conjurer, and then of a Saint. He was certainly a very honeft man, and never fear'd to reprove vice in any of the Kings of the Weft-Saxons, of whom he was Confeflbr to four fucceflively. But the Monks, (to whom he was a very 'great friend, applying all his endeavours to enrich them and their monafteries) have fill'd his life with feveral nonfenfical ftories : fuch as are, his making himfelf a cell at Glaftenburg all of iron at his own forge; his harp's playing of its felf, without a hand ; his taking a fhe devil, who tempted him to leudnefs, un der the fhape of a fine lady, by the nofe with a pair of red hpt tongs ; and feveral other fuch ridiculous relations not worth repeating. He was promoted by King Edgar, firft to the Bifhoprick of Worcefter, foon after to London, and two years after that to Canterbury. Where having fat twen ty feven years, he dy'd May 19. A.D. 988. aS.Auguflm §. 4. Auguftin was the perfon we have already menti- frji ^«*4'- on'd, as fent by Pope Gregory the great to convert the Sax- terbuiy. **" ons-> ffom whence he got the name of the Apoftle of the Englijh. Whilft he was over here, he was made Arch bifhop of Canterbury, A. D. 596. He had a conteft with the Monks of Bangor, about fubmiflion to the See of Rome, who refus'd any fubjeaion but to God, and the Bifhop of Caerleon. Soon after this difference Ethelfride, a pagan King of Northumberland, invaded Wales, and fiaughter'd a hundred and fifty of thefe Monks, who came in a quiet manner to mediate a peace. Which maffacre is by fome writers (but without juft grounds) imputed to the inftiga- tion of Auftin, in revenge tor their oppofition to him. Af ter he had fet fome time in the See of Canterbury, he de- ceas'd the 26"' of May about the year 610. 17. Venera-\ §• 5- Bede was born at Yarrow in Northumberland, bit Bede. A. D. 673, and afterwards well educated in greek and latin studies, in which he made a proficiency beyond moft of his age. He is author of feveral learned philofophical and mathematical traas , as alfo of comments upon the Scripture : but his moft valuable piece is his Ecclefiaftical Hiftory of the Saxons. Being a Monk, he ftudy'd in his 4 cell ; Of the Calendar^ 6j Cell; where fpending more hours, and to better pufpofe Part. 2. , than the Monks were wont to do, a report was rais'd that V^YN> he never went out of it. However he would not leave it for preferment at Rome, which the Pope had often invited him to. His learning and piety gain'd him the firname of Vene- How he got rable. Tho' the common ftory which goes about that ti- 'Ae "a™ °f tie's being given him is this : His fcholars having a mind Venerab • to fix a rhyming title upon his tombftone, as was the cu ftom in thofe times ; the poet wrote, HAC SUNT IN FOSSA, BE DM OSS A. Placing the word O S S A at the latter end of the verfe for the rhyme, but not able to think of any proper epithet that would Stand before it. The Monk being tir'd in this per plexity to no purpofe, fell afleep ; but When he awak'd, he found his verfe fill'd up by an angelick hand, ftanding thus in fair letters upon the tomb : HAC SUNT IN FOSSA, BEDJE VENERABILIS OSSA. Sea. 6. , Of the Romifh Saints days and Holy\ days in June. NIC 0 MEDE was fcholar to St. Peter, and was june|i.Ni- difcover'd to be a Chriftian, by his honourable bu- comede, a tying one Felicula a martyr. He was beat to death with ^ndMa"'^ leaden plummets, for the fake of his religion, in the reign "" *r9r" of Domitian. §, 2. Boniface was a Saxon Presbyter, born in England, r- Bon-,face> and at firft call'd Winfrid. He was fent a Miflionary by s^.o/Ments! Pope Gregory II. into Germany, where he converted feve- anA ****&< ral countries, and from thence got the name of the Apo ftle of Germany. He was made Bifhop of Ments in the year 745-- He was one of the moft confiderable men of his time (moft ecclefiaftical matters going thro' his hands, as appears by his letters) and was alfo a great friend and admirer of Bede. Carrying on his conventions in Frifia, he was kill'd by the barbarous people near Utrecht, A.D.^. §. 3. St. Alban was the firft Chriftian Martyr in this I7. $,. ai- ifland, about the middle df the third century. He was con- ban Martyr. verted to Chriftianity by one Amphialus a Prieft of Caerleon in Wales, who flying from perfecution into England,^ was hofpitably entertain'd by St. Alban at Verulam in Hertford- Jhire, now call'd from him St. Albans. When, by reafon F 2 of 68 Of the Calendar. Chap. i. of a ftria fearch made for Amphialus, St. Alban could en- \S"Y\J tertain him fefe no longer, hedrefs'dhim in his own clothes, and by that means gain'd him an opportunity of efcaping. But this being foon found out, expos'd St. Alban to the fury of the Pagans ; who fummoning him to do facrifice to their Gods, and he refuting, they firft miferably tormented C^. him, and then put him to death. The Monks have fathered feveral miracles upon him, which it is not worth while here to relate. ao. Tranjla- §. 4. Edward King of the Weft-Saxons being barbarouf- tionofEd- ]y murder'd by his Mother-in-law, was firft bury'd at War- 7hewd"e hamwhhoxit any folemnity; but after three years was car- Saxons. ry'd by Duke Alferus to the minifter of Shaftsbury, and there interr'd with great pomp. To the memory of which, the 20th of June has been fince dedicated. Sea. 7. Of the Romifh Saints- days and Holy- days in July. joiya.fi/J- A BOUT the year 1338, there was a terrible fchifin "!eted°vir% ^ in the Church of Rome, between two Anti-popes, Mary. '" Urban VI. and Clement VII ; the firft chofen by the Italian, the other by the French, Faaion among the Cardinals. Up on this feveral great disorders happen'd. To avert which for the future, Pope Urban inftituted a feaft to the memory of that famous journey which the mother of our Lord took . into the mountains of Judea, to vifit the mother of St.j^* the Baptift ; that by this means the interceffion of the blef fed Virgin might beobfain'd for the removal of thofe evils. The fame feftival was confirm'd by the decree of Boniface IX. tho' it was not univerfally obferv'd untill the Council of Bafil: by decree of which Council, in their 43d feffion upon July 1. 1441, it was order'd that this holy-day, call'd the Vifitation of the blejfed Virgin Mary, fhould be celebrated in all chriftian Churches, that " fhe being honour'd with *' this folemnity, might reconcile her Son by her interceffion, " who is now angry for the fins of men ; and that fhe might " grant peace and unity among the faithful. juiranjlatien §• 2. St. Martin was born in Panonia, and for fome */jr.Man»n. time liv'd the life of a foldier, but at laft took orders and ¦Bifhop and was made Bifhop of Tours in France. He was very dili- Qonfejjor. gent ja breaking down the heathen images and altars, which were ftanding in his time. He dy'd in the year 400, after he had fet Bifhop twenty fix years. The French had formerly fuch an efteem for his memory, that they carry'd his helmet with them into their wars, either as an enfign to encourage them to bravery, or elfe as a fort of a charm to procure them viaory. Of the Calendar. tS$ viaory. His feaft-day is celebrated on the 11th of No- Part 2. vember. The fourth of this month is dedicated only to the <^s~f\j memory of the tranflating or removing of his body from the place where it was bury'd, to a more noble and magni ficent tomb ; which was perform'd by Perpetuus one of his fucceffors in the See of Tours. §. 3. Swithun was firft a Monk, and afterwards a Prior, rr. Swithun of the convent in Winchefter. Upon the death of Helin- 3*°? °i flan Bifhop of that See, by the favour of King Ethelwolph, JJff he was promoted to fucceed him in that biflioprick, A. D. 85-2. and continu'd in it eleven years, to his death. He would not be bury'd within the Church, as the Bifhops then generally were, but in the ccemetery or church-yard. Many miracles being reported to be done at his grave, there was a Chapel built over it ; and a folemn tranflation made in honour of him, which in the Popifh times was celebrated on the if* of July. §. 4. Margaret was born at Antioch^ being the daughter 2.0. Margtret of an heathen Prieft. Olybius, Prefident of the Eaft under vftftfft*nft the Romans, had an inclination to marry her ; but finding Amioch? fhe was a Chriftian, deferr'd it till he could perfuade her to renounce her religion. But not being able to accomplifh his defign, he firft put her to unmerciful torments, and then beheaded her. She has the fame office among thePa- pifts, as Lucina has among the Heathens ; viz. to aflift women in labour. Her holy-day is very antient, not only in the Roman, but alfo in the Greek Church, who celebrate her memory under the name of Marina. She fuffer'd in the year 278. §. f . By the firft Common-Prayer-Book of King Ed- ^ai^,ry ward VI. the 22d of July was dedicated to the memory of St. Mary Magdalen. In the fervice for the day, Prov.xxxi. ver. 10. to the end, was appointed for the Epiftle; and the n*Epiffle Gofpel was taken out of the 7th of St. Luke, from the 36th «»* Goipei. verfe to the end. But upon a ftriaer enquiry, it appear ing dubious to our Reformers, as it doth ftill to many learned men, whether the woman mention'd in the Scrip ture, that was appointed for the Gofpel, were Mary Magda len, or not; they thought it more proper todifcontinuethe feftival. However, as I have mention'd the other parts of the fervice, I will alfo give the reader the Colled that was appointed, which he will obferve was very apt and fuitable to the Gofpel. Merciful Father, give us grace that we never prefume to The Colle&. fin thro' the example of any creature ; but if it Jo all. chance us at any time to offend thy divine Majefty, that then we may truly repent and lament the fame, after the example of Mary F 3 Magdalen, ,70 Of the Calendar. Chap. i. Magdalen, and by' a lively faith obtain remiftion of all our y^y^J fins, thro' the oftly merits of thy Son our Saviour Chrift. ^°ien. as. St. Ann, §. 6. St. Ann was the mother of the bleffed Virgin Mary •moth* -to the and the wife Qf yoaci,im her father. An antient piece of ut'j the facred genealogy fet down formerly by Hippohtus the Martyr, is preferved in Nicephorus \ " There were three \ *' filters of Bethlehem, daughters of Matthan the Prieft, and " Af«ry his wife, under the reign of Cleopatra and Cafor *' /><*r« King of Per/?*, before the reign of Herod, the fon " of Antipater : the eldeft was ilfe-y, the fecond was .Safe, " the youngeft's name was Ann. The eldeft being marry'd " in Bethlehem, had for daughter Salome the midwife; So- " be the fecond likewife marry'd in Bethlehem, and was " the mother of Elizabeth; laft of all the third marry'd in *' Galilee, and brought forth iH^ry the mother of Chrift. Sea. 8, 0/ f/&f Romijh Saints-days and Holy- " days in Auguft. Auguft i. *Tp H E firft day of this month is commonly call'd Lammssday x Lammas-day, tho in the Roman Church it is gene rally known by the name of the feaft of St. Peter in the fetters, being the day of the commemoration of St Peter's imprifonment. For Eudoxia, the wife of Theodofius the Emperor having made a journey to Jerufalem was there presented with the fetters which St. Peter was loaded with ' in prifon ; which he prefented to the Pope, who afterwards laid them up in a Church built by Theodofius in honour of St. Peter. Eudoxia, in the mean time, having obferv'd that the firft of Auguft was celebrated in memory of Au- guftus Ccefar, (who had on that day been feluted Auguftus, and had upon that account given occafion to the changing , of the name of the month from Sextilis to Auguft ; ) fhe 1 thought it not reafonable that a holy-day fhould be kept in memory of a heathen Prince, which would better become that of a godly Martyr ; and therefore obtain'd a decree of the Emperor that this day for the future fhould be kept ho ly in remembrance of St. Peter's Bonds. m fo att'4 "^e feafpri of its being call'd Lammas-day, fome think ™"ji " • was a fond conceit the Popifh people had, that St. Peter was patron of the Lambs, from Qur Saviour's words to him, feed my Lambs. Upon which account they thought the mafs of this day very beneficial to make their lambs thrive. Tho' Somner's account of it is more rational and J Niceph, lib. ^. cap. 3. Vol. {. p. 136. A. eafy, Of the Calendar. 71 eafy, viz. that it is deriv'd from the old Saxon blajrmajf j-e Part 2. i. e. Loaf-Mafs^ it having been the cuftom of the SMcons Ks~• is but of late ftanding, being inftituted by Pope Calixtus in L°'d- the year I4J-5* ; but in the Greek Church it was obferv'd long before. §. 3. The 7th of Auguft was formerly dedicated to the 7. Name of memory of Afia, a Courtezan of Crete ; who being con- Jefu«- verted to Chriftianity by Narciffus Bifhop of Jerufalem, fuffer'd martyrdom, and was commemorated on this day : How it came afterwards to be dedicated to the Name of Jefus, I do not find. §. 4. St. Laurence was by birth a Spaniard, and Treafu- 10. St. Lau. rer of the Church of Rome, being Deacon to Sixtus the T.ence' -i"h~ Pope about the year 25-9. When his Bifhop was haled to r"w death by the foldiers of Valerian the Emperor , St. Lau- Martyr. rence would not leave him, but follow'd him to the place of his execution , expoftulating with him all the way, " O " father, where do you go without your fon ? You never " were won't to offer fecrifice without me. " Soon after which, occafion being taken againft him by the greedy Pa gans, for not delivering up the Church-treafury, which they thought was in his cuftody ; he was laid upon a grid iron, and broil'd over a fire: at which time he behav'd himfelf with fo much courage and refolution, as to cry out to his tormentors, that " he was rather comforted than " tormented ; " bidding them withal " turn him on the "other fide, for that was broil'd enough. " His martyr dom was fo much efteem'd in after times, that Pulcheria the Emprefs built a temple to his honour, which was either rebuilt or enlarg'd by Juftinian. Here was the gridiron on which he fuffer'd, laid up, where (if we may believe St. Gregory the great, who was too credulous in fuch kind of matters) it became famous for many miracles. §. 5% St. Auguftin was bora at Togafte, a town in Nu- *8. St. Au- midia in Africa, in the year 35-4. He apply'd himfelf at firft ^ Jf* only to human learning, fuch as poetry and plays, rheto- rick and philofophy ; being profeffor at Rome firft, and af terwards at Milan, At the laft of thefe places St. Ambrofe became acquainted with him, who inftruaed him in divini ty, and fet him right as to fome wrong notions which he had imbib'd. He return'd into Africa about the year 388, and three years afterwards was chofen Bifhop of Hippo. He was a great and judicious divine, and the moft voluml- F 4 nous jz Of the Calendar. Chap. I. nous writer of all the.Fathers. He dy'd in the year 430, \^/^T^J at fe$enty feven years of age. a9. -Behead- §/ & The 29th of this month, as Durandus fays, was lotaf&pdft formerly call'd Feftum1 colkaionis S. Johan. Bapufta, or 3 the Feaft of gathering up St. John the Baptift's Reli-qaes ; and afterwards by corruption, Feftum decollations, the Feaft of his beheading. For the occafion of the honours done to this Saint, are faid to be fome miraculous cures perform'd by his Reliques in the fourth century : for which reafon Ju lian the apoftate order'd them to be burnt, but fome of them were privately referv'd. His head was found after this, in the Emperor Valens's time, and repofited as a precious Re- lique in a Church at Conftantimple. Sea. 9. Of the Romifto Saints-days andHofyr days in September. " fZotalT* C ILESt °r Mgidius, was One who was born at A- Cmfejfor". vT them, and came into France, A. D. 715. having firft difpos'd of his patrimony to charitable ufes. He liv'd two years with Cafarius Bifhop of Aries, and afterwards took to an hermetical life, till he was made Abbot of an abby at Nifmes, which the King, who had found him in his cell by chance as he was hunting, and was pleas'd with his fenc- tity, built for his fake.' He dy'd in the year 795-. 7. Eunur- §. 2. Eunurchus, otherwife call'd Evortius, was Bifhop thus, "Bp. of Orleans in France, being prefent at the Council of Va- o/Orleans. /^' day, as appears by the Roman Breviary, Is not the feme in 'b? RrtiD w'th ^t- typrian of Carthage, hut another Cyprian of An- mm'caim- tioch, who of a conjurer was made a Chriftian, and after- 4ar a diffe- wards a Deacon and a Martyr. He happen'd to be in love rtntperfm. wjti, one juftinai) a beautiful young Chriftian ; whom try ing, without fuccefs, to debauch, he confuted the devil up on the matter, who frankly declar'd he had no power over good Chriftians. Cyprian'not pleas'd with this anfwer of the devil quitted his fervice, and turn'd Chriftian. But as foon as it was known, both he, and Juftina were accus'd before the heathen governor, who condemn'd them to be fry'd in a frying-pan with pitch and fait, in order to force them to renounce their religion, which they notwithftand- Ing with conftancy perfifted in. After their tortures they were beheaded, and their bodies thrown away unbury'd, till a kind mariner took them up and convey'd them to Rome, where they were depofited in the Church of 'Con- ftantine. They were martyr'd in the year 272. 50. St. Je- §. 7. St. Jerom was the fon of one Eufebius, born in a ^feffor^and town call'd Stridon, in the confines of Pannonia and Dal- x>oBor. ' " matia. Being a lad of pregnant parts, he was fent to Rome to learn rhetorick under Donatus and Viilorinus, two fa mous latin criticks. There he got to be fecretary to Pope Damafus, and was afterwards baptiz'd. He" ftudy 'd divini ty with the principal divines' of that age, viz. Gregory Na- zianzen, Epiphanius, and Didymus. And to perfea his qualifications this way, he learned the Hebrew tongue from one Barraban a Jew. He fpent moft of his time in a mo- naftery at Bethlehem, in a great retirement and hard ftudy ; where he tranflated the Bible. He dy'd in the year 422, be ing fourfcorc years old. Sea. 10. Of the Romifto Saints-days and Holy- days in Oaober. oa. 1. Re- TJ EMIGIUS was born at Landen, where he kept migius, "Bp. XV himfelf fo clofe to his ftudies, that he was fuppos'dto » Rhemes- have led a monaftick life. After the death of Bennadius, he was chofen Bifhop of Rhemes, for his extraordinary learning and piety. He converted to Chriftianity King Clodoveus, and good part of his kingdom ; for which rea fon he is by fome efteem'd the* Apoftle of France. After he had held his Bifhoprick feventy four years, he dy'd at ninety fix years of age, A. D. S^S- The cruife which he made Of the Calendar. 75 made ufe of, is* preferv'd in France to this day, their Kings Part. 1. being ufually anointed out of it at their coronation. V^-\r*\> §. 2. Faith, a young woman fo called, was born at Pais £ Faith, de Gavre in France. She fuffer'd martyrdom and very cruel fffajf"* torments under the prefidentfhip of D act anus about the year 290. §. 3. St. Denys, or Dionyfius the, Areopagite, was con- 9- s'- d«- verted to Chriftianity by St. Paul, as is recorded in the ^fif^ 1 7th of the Aas. He was at firft one of the judges of the Martyr. famous court of the Areopagus, but was afterwards made Bifhop of Athens, where he fuffered Martyrdom for the fake of the Gofpel. There are feveral books which bear his name; but they feem all of them to have been the produa of the fixth Century.! He is claim'd by the French as their tutelar Saint, by reafon that, as they fay, he was the firft that preach'd the Gofpel to them. But it is plain that Chri ftianity was not preach'd in that nation till long after St. Dionyfius's death. Among feveral foolifh and incoherent ftories which they relate of him, this is one : That after feveral grievous torments undergone, he was beheaded by Fefcennius the Roman Governour at Paris ; at which time he took up his head, after it was fever'd from his bo dy, and walk'd two miles with it in his hands, to a place call'd the Martyrs-hill, and there laid down to reft. §. 4. The 13th of this month is dedicated to the memo- I? Xranfa- ry of King Edward the ConfefTor's Tranflation. He was tion of k. the youngeft fon of King Ethelred; but, all his elder bro- SjS£'fa thers being dead, or fled away, he came to the crown of °"/<"°r* England in the year 1042. His principal excellency was his gathering together a body of all the moft ufeful laws, which had been made by the Saxon and Danifh Kings. The name of Confeffor is foppos'd to have been given him by the Pope, for fettling what was then call'd Rome-Scot ; but is now better known by the name of Peter-Pence. The Monks have attributed fo many miracles to him, that even his veftments are by them reputed holy. His crown, chair, ftaff, fpurs, &c. are ftill made ufe of in the coronation of our Englifh Kings. §. 5-. Etheldred was daughter of Anna a King of the 1? E«el- Eaft- Angles, who was firft marry'd to one Tonbert a great dred.^v. Lord in Lincolhfhire, &c. and after him to King Egfrid about the year 671. with both which husbands fhe ftill con tinu'd a Virgin, upon pretence of great fanaity. And flaying at court twelve years, and continuing this morofe- nefs, fhe got leave to depart to Coldingham Abbey, where fee was a Nun under Ebba, the daughter of King Ethelfri- da, who was Abbefs, Afterwards fhe built an Abbey at Ely Of the Calendar. Ely, which fhe was Abbefs of her felf, and there dy'd and was buried, being recorded to pofterity by the name of St. Audry. a j. cnfpin §. <5. Crifpinus and Crifpianus were brethren, and born Martyr. ^ gome . fmm whence they travell'd to Soijfons in France, about the year 303. in order to propagate the chriftian re ligion. But becaufe they would not be chargeable toothers for their maintenance, they exercis'd the trade of Shoemakers. But the governor of the town difcovering them to be Chri ftians, order'd them to be beheaded about the year 303. From which time the Shoemakers made choice of them for their tutelar Saints. Sea. 11. Of the Romifh Saints-days and Holy- days in November. Kov. a. All- ,-pHE fecond of this month is called All-Souls day, be- souij Day. J^ jng 0bferv'd ;n the Church of Rome upon this occafi on. A Monk, having vifited Jerufalem, and palling thro' Sicily as he return'd home, had a mind to fee mount Mtna, which is continually belching out fire and fmoke, and upon that account by fome thought to be the mouth of hell. Being there, he heard the devils within complain, that ma ny departed fouls were taken out of their hands by the prayers of the Cluniack Monks. This, when he came home, he related to his Abbot Odilo, as a true ftory ; who there upon appointed the fecond of November to be annually kept in his monaftery, and prayers to be made there for all departed fouls : and in a little time afterwards the Monks got it to be made a general holy-day by the appointment of the Pope; till in ours and other reform'd Churches it was defervedly abrogated. 6. Leonard, §• 2- Leonard wassborn at Le Nans, a town in France, Ctnftfftr. bred up in divinity under Remigius Bifhop of Rhemes, and afterwards made Bifhop of Limofin. He obtain'd of King Clodoveus a favour, that all prifoners whom he went to fee, fhould be fet free. And therefore whenever he heard of any perfons being prifoners for the fake of religion, or any other good caufe, he prefently procur'd their liberty this way. But the Monks have improv'd this ftory, felling us, that if any one in prifon had call'd upon his name, his fetters would immediately drop off, and the prifon-doors fly open : info- much that many came from far countries, brought their fet ters and chains, which had fallen off by his interceffion, and prefented them before him in token of gratitude. He dy'd in Of the Calendar. 77 in the yearjoo, and has always been implor'd by prifoners Part 2, as their Saint. \^^T^J ft 2. St. Martin's account has already been given on 1 *¦ Sl- Msr- July 4. t"'n,-(B'- a"d §. 4. Britius, or St. Br«r, was fucceffor to St. Martin 13. Britius, in the Bifhoprick of Tours. About the year 432, a great "Rfiop, trouble befel him : for his laundrefs proving with child, the uncharitable people of the town father'd it upon Brice. Af ter the child was born, the cenfures of the people increas'd, who were then ready to ftone their Bifhop. But the Bifhop, having order'd the infant to be brought to him, adjur'dhim by Jefus the Son of the living God, to tell him whofe child he was. The child being then but thirty days old, re- ply'd, Tou are not my Father. But this was fo far from mending matters with Brice, that it made them much worfe ; the people now accufing him of forcery likewife. At laft being driven out of the city, he appeal'd to Rome, and, af ter a feven years fuit, got his Bifhoprick again. This ftory is told of him by Gregory Turonenfis, his fucceffor in his See at Tours. §. 5*. Machutus, otherwife call'd Mac/ovius, was a Bifhop ^ ^v" in Bretagn in France, of that place which is from him call'd St. Makes. He liv'd about the year 5-00, and was famous for many miracles, if the aas concerning him may be cre dited. §. 6. Hugh was born in a city of Burgundy, call'd Gra- 17. Hugh; tianopolis. He was at firft a Regular Canon, and afterwards ^a "^ Lm~ a Carthufian Monk. Being very famous for his extraordi nary abftinence andaufterity of life, King Henry II. having built a houfe for Carthufian Monks at Witteham in Somer- fetjbire, fent over Reginald Bifhop of Bath to invite this ho ly man to accept the place of the Prior of this new founda tion. Hugh, after a great many intreaties, aflented, and came over with the Bifhop, and was by. the feme King made Bifhop of Lincoln: Where he gain'd an immortal name for his well governing that fee, and new building the Cathedral from the foundation." In the year 1200, upon his return from Carthufia, the chief and original houfe of their order (whither he had made a voyage) he fell tick of a quirt ,i ague at London, and there dy'd on November the 17 h. His body was prefently convey'd to Lincoln, and happening to be brought thither when John King of England and -W'l- liam King of Scots had an interview there ; the two Kings out of refpea to his fanaity, affifted by fome of tivir Lords, took him upon their fhoulders, and carry'd him to the Cathedral. In the year 1220, he was canoniz'd at Rome; and his body being taken upOaober 7. 1282. was placed 7§ Of the Calendar. Chap, i. placed in a filver fhrine. The Monks have afcrib'd feveral Ks^TsJ miracles to him, which I fhall omit for brevity, and only fet down, one ftory which is credibly related of him, viz; That coming to Godftow, a houfe of Nuns near Oxford, and feeing a hearfe in the middle of the Choir cover'd with filk, and tapers burning about it, (it being then, as it is ftill in fome parts of England, a cuftom to have fuch monu ments in the Church for fome time after the burial of per fons of diftinaion ; ) he asked who was bury'd there; and being inform'd that it was fair Rofamond, the concubine of King Henry II. who had that honour done her, for having obtain'd a great many favours of the King for that houfe ; he immediately commanded her body to be digg'd up, and to be bury'd in the church-yard, feying it was a place a great deal too good for a harlot, and therefore he would have her remov'd as an example to terrify other women from fuch ao Ed A a WIC^e(^ anc* fihhy kind of life. t&g mT ' §-7- Edmund was a king of the Eaft Angles, who be- Martyr. ing affaulted by the Danes (after their irruption into Eng land) for their poffeffioii of his country, and not being able to hold out againft them, offer'd his own perfon if they would fpare his fubjeas. But the Danes having got him under their power, endeavour'd to make him renounce his religion : which he refuting to do, they firft beat him with , bats, then feoufg'd him with whips, and afterwards, binding him to a flake, fhot him to death with their arrows. _ His body was bury'd in a town where Sigebert one of his pre- deceflbrs had built a Church ; and where afterwards (in honour of his name) another was built more fpacious, and the name of the town, upon that occafion, cail'd St. Ed mund's Bury. \nr £*«,<*' §" ^' ^a"^a was a Rom*''* lady, who refuting to re- MartyrT nounce her Religion when requir'd, was thrown into a fur nace of boiling water, and fcalded to death : tho' others fey fhe was ftifled by fhutting out the air of a bath, which was a death fometimes innicfed in thofe days upon women of quality who were criminals. She fiv'd in the year 225-. «3- St. cie- §, 9. St. Clement I. was a Roman by birth, and one of \T\\lmi^nd the firft Bifhops of that place: which See he held, according Martyr.' to the beft accounts, from the year 64 or 6y to the year 81, or thereabouts ; and during which time he was moft un doubtedly author of one, and is fuppos'd to have been of two very excellent epiftles, the firft of which was fo much efteem'd of by the primitive Chriftians, as that for fome time it was read in the Churches for canonical Scripture a. ¦ Cave'* Hilloria Literaria. He Of the Calendar. 79 He was for the fake of his religion firft condemn'd to hew Part. 2. ftones in the mines; and afterwards, having an anchor ty'd ^^"\J about his neck, was drown'd in the fea. §. 10. St. Catherine was born at Alexandria, and bred ay. cathe- up to letters. About the year 305- fhe was converted to '^'Jf*®* Chriftianity, which fhe afterwards profefs'd with great cou- M^fT- rage and conftancy ; openly rebuking the heathen for of fering facrifice to their idols, and upbraiding the cruelty of Maxentius the Emperor, to his face. She was condemn'd to fuffer death in a very unufual manner, viz. by rolling a wheel ftuck round with iron fpikes, or the points of fwords, over her body. Sea. 12,. Of the Romijh Saints-days and Holy- days in December. NIC 0 LAS was born at Patera, a city of Lycia, and Dec. 6. w- was afterwards, in the time of Conftantine the Great, colas, %p.'*f made Bifhop of Myra. He was remarkable for his great ^v11 •" LJ~ charity ; as a proof of which , this inftance may ferve. "*" Understanding that three young women daughters of a per fon who had fell to decay, were tempted to take lewd cour- fes for a maintenance ; he fecretly convey'd a fum of mo ney to their father's houfe, fufficient to enable him to pro vide for them in a virtuous way. §. 2. The feaft of the Conception of the Virgin Mary, 8 Cmtetljm was inftituted by Anfelm Archbifhop of Canterbury, upon ./ the bleffed occafion of William the Conqueror's Fleet being in a ftorm, *?««»Mary. and afterwards coming fefe to fhore. But the Council of Oxford, held in the year 1222, left people at liberty whe ther they would obferve it or not. But it had before this given rife to the queftion ventilated fo warm in the Roman Church, concerning the Virgin Mary's immaculate con ception; which was firft ftarted by Peter Lombard about the year 11 60. §. 3. Lucy was a young lady of Syracufe, who, being I3 L courted by a gentleman, but preferring a religious fingle virgin and life before marriage, gave all her fortune away to the poor Martyr. in order to flop his farther applications. But the young man enrag'd at this, accus'd her to Pafchafius, the heathen judge, for profefilng Chriftianity ; who thereupon order'd her to be fent to the ftews : but fhe ftruggling with the of ficers who were to carry her, was after a great deal of bar barous ufege, kill'd by them. She liv'd in the year 305-. §. 4. The Of the Calendar. i. §. d. The 1 6th of December is call'd 0 Sapientia, from the beginning of an anthem in the Latin fervice, which 16. o Sap;- us'd to be fung in the Church (for the honour of Chrift's eDt,a- advent) from this day till Chrtftmas-Eve . 31- Silvefter, §¦ f. Silvefter fucceeded Miltiades in the Papacy of %p.ofRome. Rome, A. D. 314. He is faid to have been the author of feveral rites and ceremonies of the Romifh Church, as of Afylums, Unctions, Palls, Corporals, Mitres, &c. He dy'd* in the year 334. CHAP. CHAP. II. O F THE. FIRST RUBRICK. The IntroduBion. AV ING done with the Tables, Rules, and Calendar, I fhould now proceed in order to the daily Morning and Evening Service: but the Firft Rubrick, relating to that fervice, mak ing mention of feveral things which deferve a particular confideration, and which muft neceffarily be treated of fome where or other ; I think this the proper- eft place to do it in, and fhall therefore take the opportu nity of this Rubrick to treat of them in a diftina chapter by themfelves. The Rubrick runs thus, ^ The Order for Morning and Evening Prayer, daily to be faid and us'd throughout the Year. The Morning and Evening Prayer Jhall be us'd in the ac- cuftom' d place of the Church, Chapel, or Chancel; except it frail be other wife dettrmin'dby the Ordinary of the place ; G Chap. M U7V 82 Of the Firft Rubrick. Chap. 2. md the Chancels pall remain as they have done in timet \y->f^j paft. And here is to be noted, that fuch Ornaments of the Church and the Minifters thereof, at all times of their miniftratton pall be retain'd and be in ufe, as were in this Church of England, by the authority of Parliament, in the fecond yea? of the reign of King Edward the Sixth. Thefe are the words of the Rubrick, and from thence I fhall take occafion to treat of thefe four things, vix. I. The prefcrib'd Times, of publick prayer; Morning and Evening. < II. The Place where it is to be us'd ; in the accuftom'd place of the Church, Chapel, or Chancel. III. The Minifter, or Perfon officiating. IV. The Ornaments us'd in the Church, by the A$i- nifter. Of all which in their order. Sea. i. Of the prefcrib'd Times of publick ^Prayer. ncnetejpy "Ik J" AN, conflfting of foul and body, cannot always •/ p"firibi»g jy± be aaually engag'd in the immediate fervice of God, til perform^ that being the privilege of Angels and Souls freed from the ante ofdhii.t fetters of mortality. So long as we are here, we muft mrfbip- worfhip God with refpea to our prefent ftate ; and there fore muft of neceffity have fome definite and particular time to do it in. Now that men might not be left, in an uncertainty in a matter of fo great importance ; people of all ages and nations have been guided by the very diaates of nature, not only to appoint fome certain feafons to ce lebrate their more folemn parts of religion, (of which more hereafter ;) but alfo to fet apart daily fome portion of time whytbejew- for the performance of divine worfhip. To his peculiar i,. or upper Room, into which the Apoftles and Difciples (after their return from our Saviour's afcenfion) went up; as into a place commonly known, and feparate to divine ufe '. Such a one, if not the fame, was that one place wherein they were all affem- bled with one accord upon the day of Pentecoft, when the Holy Ghoft vifibly came down upon them m. And this the rather, becaufe the multitude (and they too ftrangers of every nation under heaven) came fo readily to the place upon the firft rumour of fo ftrange an accident ; which cOuld hardly have been, had it not been commonly known to be the place where the Chriftians us'd to meet together. And this very learned men take to be the meaning of the •46th verfe of the ii* chapter of the Aas, They continu'd daily with one accord in the temple, and breaking bread, **»¦' «**» (not as we render it, from houfe to houfe, but) at home, as it is in the margin, or in the houfe, they eat their meat with gladnefs of heart; i.e. when they had perform'd -their daily devotions at the temple, at the accuftom'd Hours of prayer, ? Gen. xii. 7, 8. ch. xxviii. 2. e Gen. xxii. a. h » Kings vi. - ' Gerl. xxi. 33. : r i ' Ezra iii. S, &c. • Exod. xxv. tec. »k Mat. xxi, 1.3. • f Deut. xii. io, n. l Afls i. 13. 8 I Chron, xvii. i> 2. ch, xxii- 7. m A£a 11. 1. G 3 they s 6 Of the Firft Ruhrich Chap> %, they us'd to return borne to this upper room, there to «3e- V^w brate the Holy Eucharift, and then go to their ordinary meals. And Mr. Gregory proves that the upper rooms, to often mention'd in Scripture, were places in that part ot the houfe which was higheft from the ground, fet apart by the Tews as well as Chriftians for the performance of the pub lick worfhip and devotions ». However, this interpretati on of the text feems to be clear and unforc'd, and the more probable, becaufe it follows the mention of their aflem- bling together in that one place on the day of Pentecoft, which room is alfo call'd by the fame name of Houfe at the 2" verfe of that chapter. And it is not at all unlikely, but that, When the firft believers fold their houfes and lands, and laid the money at the Apoftles feet, to fupply theneceffi- ties of the Church ; fome of them might give their houfes (at leaft fome eminent room in them) for the Church to me«t in, and to perform their fecred duties. Which alto may be the reafon why the Apoftle fo often falutes fuch and fuch a perfon, and the Church in his houfe m; which feems clearly to intimate, that in fuch or fuch a houfe (probably in the 'vzttmr or upper room of it) was the con ftant and folemn convention of the Chriftians of that place for their joint celebration of divine worfhip. For that this felutation is not us'd merely becaufe their families were Chriftians; appears from other falutations of the the fame Apoftle, where Ariftobulus and Narciffus, &c. are fa- luted with their Houfhold n. And this will be farther clear'd by that famous paflage,of St. Paul °, where taxing the Co rinthians for their irreverence and abufe of the Lord's fup- per, one, greedily eating before another, and fome of them even to excefs ; What (fays he) have you not houfes to eat and drink in ? or defpife ye the Church of God ? Where that by Church is not meant the Affembly meeting, but the place in which they us'd to affemble, is evident, partly from what went before (for their coming together in the Church9, is explain'd by their coming together into one place \ plainly arguing that the Apoftle meant not the perfons but the place) partly from the oppofition which he makes between tb$' Church and their own private houfes : if they muft have feeh irregular banquets, they had houfes of their own, where 'twas much fitter to have their ordinary repafts, than 1 Obfervatims upon Scripture, chap. *3- • Rom. xvi. 3, j . 1 Cor. xvi. fcf. Col. iv. IJ- Philem. ver, I , a. » Rom. xvi. jo, 1 j, 14. x Tim, iv. 19. 0 1 Cor. xi: M.. P Ver. 18. 4 Ver. 3.0. In ans. Of the Firft Rubrick. %f in that place which was fet apart for the common exercifes SeSt. 2. of religion, and therefore not to be difhonour'd by fuch v^VNJ extravagant and intemperate feaftings, which was no lefs than defpifing it. For which reafon he enjoins them in the clofe of the chapter, that if any man hunger he Jhould eat at home. And in this fenfe was this text always under- ftood by the antient Fathers p. Thus ftood the cafe during the times of the Apoftles .- *>^ primi- As for the ages after them, we find that the primitive Chri- t,veChnil" Jiians had their fix'd and definite places of worfhip, efpe- cially in the fecond Century; as, had we no other evi dence, might be made good from the teftimony of the au thor of that dialogue in Lmian (if not Lucian himfelf) who exprefly mentions that houfe or room wherein the Chriftians were wont to afiemble together9. And Juftm Martyr exprefly affirms, that " upon Sunday all Chriftians " (whether in town or country) us'd to affemble together " in one place";" which could hardly have been done, had not that place been fix'd and fettled. The fame we find afterwards in feveral places of Tertullian, who fpeaks " of their coming into the Church and houfe of God r;" which he elfewhere ' calls the houfe of our Dove, i. e. of the holy Spirit ; and there defcribes the very form and fafhi- 011 of it. And in another place", fpeaking of their going into the water to be baptiz'd1, he tells us, " They were " wont firft to go into the Church to make their fo- " lemn renunciation before the Bifhop." About this time in the reign of Alexander Severus the Emperor (who be gan his reign about the year 222) the heathen hiftorian tells us w, that when there was a eonteft between the Chriftians and Vintners about a certain publick place which the Chriftians had challeng'd for theirs ; the Emperor gave the caufe for the ChriftianS againft the Vintners, faying, et 'Twas much better that God fhould be worfhip'd there " any ways, than that the Vintners fhould poffefs it ; " If it be faid, that " the Heathens of thofe times generally ac- " cus'd the Chriftians for having no Temples, and charg'd " it upon them as a piece of Atheifm and Impiety; and " that the chriftian Apologifts did not deny it;" The an- u P Augufl. Quzft. 57. in Leviticum, Tom. 3. col. 516. F. Bafil. Moral. Reg. 30. c. i. Tom. i. p. 437. A. Chryfoft. in 1 Cor. xi. 22. Horn. if. Tom. 3. p. 419. lin. 40. Theodorer. in eundem locum, Tom. 3. p. 175. A. 1 Philopatr. vol. 1. p. 776. Airifte- lod. 1687. ' Apol. 1. §.87. p. 131. r De Idol. c. 7. p. 88. D. ' Adv. Valentin, c. 3. p. aj-i. B. ¦' De Cprona Mil't. c. 3. p. 10a. A. w jEl.Lamprid. in vita Alex.Sever. c. 49. apud Hiftor. Auguft. Scriptor.p. nf>« ix. J. j j(5. | * Haggai u and ii, $. 6. Whftj pz Of the Firft Rubrick. Chap. 2. §. 6. When Churches are built, they ought to have a V^y\> greater value and efteem deriv'd upon them by fome pecu- CMrclMiobe \\ar Confecration : For it is not enough barely to devote them. fyafirtai to the publick fervices of religion, unlefs they are alfo fet Dedications/ apart with the folemn rites of a formal Dedication. For them to God. by j^efe folemnities the Founders furrender all .the right they have in them to God, and make God himfelf the fole owner of them. And formerly, whoever gave any lands; or endowments to the fervice of God, gave it in a formal Writing, feal'd and witnefs'd, (as is now ufual between man and man) the tender of the gift being made upon the altar, by the Donor on his knees. The antiquity of fuch dedications is evident from its being an univerfel cuftom amongft Jews and Gentiles: and it is obfervable that a- mongft the former, at the confecration of both the - taber nacle and temple, it pleas'd the Almighty to give a mani feft fign that he then took poffeflion of them a- When it was firft taken up by Chriftians is not eafy to determine : tho' there are no footfteps of any filch thing to be' met with, in any approv'd writer, till the reign of Conftantine : in whofe time, Chriftianity being become more profpetous and flburifhing , Churches were every where ereaed and repair'd; and no fooner were fo, but, as Eufebius tells "us, they were folemnly confecrated, and the Dedications cele brated with great feftivity and rejoicing. The rites and ce remonies us'd upon thefe occafions (as we find in the fame c author) Were a great confluence of Bifhops and ftrangers from all parts, the performance- of divine Offices, finging of Hymns and Pfalms, reading and expounding the Scrip tures, Sermons and Orations, receiving the holy Sacrament, Prayers and Thanksgivings, liberal Alms beftow'd on the Poor, and great Gifts given to the Church ; and, in fhort, mighty expreflions of mutual love and kindnefs, and uni-' verfel rejoicing with one another. And thefe dedications were always conftantly commemorated from that time for ward once a year, and folemniz'd with great pomp, . and much confluence of people ; the folemnity ufually lafting eight days together"1: a cuftom obferv'd with us till the twenty eighth year of Henry VIII. when, by a decree of Convocation confirm'd by that King, the Feaft of Dedica-. tion was order'd to be celebrated in all. places throughout The original of country Waxes. 1 Exod. xl. 34. i Kings viii. 10, * Hift. Eccl. I. to. c. 3. p. 370. • Ibid. & de vita Co'nft, J. «(., c. 41, 43. p. J46, &Cv — ¦i Niceph. Cal. Hifl. Eccl. 1. ?. c. Jo, Tom. 1. p. $J 3. ft, . England Of the Firft Rubrick. 93 ¦England on one and the fame day, viz. on the firft Sunday SeSi. 2. of October \ Whether that Feaft be continued now in ^YV any parts of the kingdom , I cannot tell ; for as to the Wakes which are ftill obferv'd in many country villages, arid .generally upon the next Sunday that follows the Saints- day whofe name the Church bears ; I take them to be the remains of the old Church Holy-days,, which, were Feafts kept in memory, of theSaintsto whofe honour the Church es were dedicated, and who. were therefore called the Pa trons of the Churches *. For tho' all Churches were dedi- Tfe ***** into the houfe of Gode ; be ing an allufion in particular to the rite of pulling off the fhoes us'd by the Jews^ and other nations of the Eaft, when they came into fecred places ' : and is as binding upon us to look to our felves by uncovering our heads, and giving all other external teftimonies of reverence and devotion. Se£t. 3 . Of the Minifters, or ^Perfons officiating in 'Divine Service. rf'nDiv^ ANOTHER thing mention'd in this Rubrick are the Commiffiorf ¦£*• Minifters; by whom we are to underftand thofe who, toauaiifya being taken from among men, are ordain' d for men, in things ¦« "J'om3 pertaining to God: an honour, which no man taketh to himfelf, frw'i, but he that is call'd of God, as was Aaron a ; for the minifterial office is of fo high a nature, that nothing but a divine com- miffion can qualify any perfon for the execution of it. The i~f\j Heathens would never venture to officiate in religious mat ters, without a fuppos'd infpiration from heaven, or a pre vious initiation by thofe, whom they thought entrufted by the Deity for that purpofe. Among the Jews none could approach the prefence of 2&r, From God, but fuch as were particularly appointed by him. When the conftant God inftituted offerings and facrifices, and the other pofi- £?*" °fae tive parts of his worfhip; he at the fame time fet apart a pe^ culiar order of men to be the adminiftrators of them. So that the perfons who were to minifter, were equally of di vine inftitution with the miniftrations themfelves. Thus Aaron, and his Sons, and the Levites, .were confecrated by the exprefs command of God to MoJes\ and had all of them their diftina commifliqns from heaven ; and no lefe than, death was the penalty of invading their office*. Nay, God was more than ordinary jealous of this honour, and vindicated it even at the expence of feveral. miracles. Thus, when Corah, and his Company (tho' Levites, and con fequently nearer to the Lord in holy matters than the reft of the congregation) ufurp'd the Prieft's office; God Almigh ty miraeujoufly deftroy'd both them and their aflbciates : and their centers were order'd to be beaten into broad plates, and fix'd on the altar, to be everlafting monuments of their facrilege, and a caution to all the Children of Ifrael, that none fhould prefume to offer incenfe before the Lord, but the feed of Aaron, who alone were commifiioii'd to this office0- So alfo Uzzab was by the immediate hand of God firuck dead on the fpot, for touching the Ark, tho* he did it out of zeal to hinder it from falling ; to fhew that no pretence of doing God fervice can juftify meddling in holy things A. Saul, for offering fecrifice (tho' he thought himfelf under a neceflity of doing fo) loft his "kingdom; and King Uz&iah, attempting to burn incenfe before the Lord, was judicially fmitten with leprofy, and fo excluded for ever after, not only from all fecred, but even civil fo- ciety f. A plain argument, that the Sacerdotal is not inclu ded in the Regal office, nor deriv'd from thence, but that 014 the contrary it is of a diftina nature and inftitution. And, as St. Jerom rightly obfervesE, " What Aaron, " and his Sons and the Levites were in the temple; fuch * Lev. viii. Numb. iii. f, &c. b Numb. iii. 10. and xviii. 7. ' Numb. xvi. * 1 Sam. vi. 6, j. ' 1 Sam. xiii f 2 Chron. xxvi. 16, &c. e Sub fine Epiftole ad Engrinm. Pacian. Epifc. Barcelonenf. ad | H 3 thtt ioz Of the Firft Rubrick. Chap. 2. that of Presbyters, which fuperior Order is the fame with i_^Y\> that of thofe we now call Bifhops ; therefore it follows, that no others have any pretence thereunto : and con fequent- ly none but fuch as are ordain'd by Bifhops can have any title to minifter in the chriftian Church. 5eft 4. Of fhe Minifkrial Ornaments. mat oma- '"p H E fecond part of this Rubrick is concerning the mems are J_ Ornaments of the Church, and the minifters thereof, "'"!". '" ,he at all times of their miniftrations : and to know why they ' are, we muft have recourfe to the Ad of Parliament here mention'd, viz. in the fecond year of the reign of King Ed ward the fixth ; which enaas, That all and fingular Mini fters, in any Cathedral or Parifh-Church, &c. fhall, after the Feaft of Pentecoft next coming, be bounden to fay the Mattens, Evening Song, &c. and the adminiftration ''of the Sacraments, and all the common and open Prayer, in fuch order and form as is mention'd in the faid book (viz. firft Book of Edward VI.) and not other or otherwife. So that by this aa we are again referr'd to the firft Common- Prayer Book of King Edward VI. for the Habits in which Minifters are to officiate ; where there are two Rubricks relating to them, one prefcribing what Habits fhall be worn in all publick miniftrations. whatfoever, the other re lating only to the Habits that are to be us'd at the Com munion. The firft is in the laft leaf of the Book, and runs thus : In the faying or finging of Mattens, or Even-fong, Bapti zing and Burying, the Minifter in Parifh-Churches and Cfapels annexed to the fame Jhall ufe a Surplice. And in all Cathedral Churches and Colleges, Arch-deacons, Deans, Provofts, Mafters, Prebendaries, and Fellows, being Gra duates, may ufe in the Choir befides their Surplices fuch Hoods as pertain to their feveral Degrees which they have holden in any Univerfity within this realm, but in all other places every Minifter jhall be at liberty fo ufe any Surplice or no. It is alfo feemly that Graduates, when they do preach, Jhould ufe fuch Hoods as pertaineth to their feveral Degrees. And whenever the Bifhop foall celebrate the holy Communi on in the Church, or execute any other publick miniftration ; he fhall have upon him befide his Rochette, a Surplice, or Alb, and a Cope, or Veftment, and alfo his Paftoral Staff in his hand, or elfe born or holden by his Chaplain. The other Rubrick that relates to the Habits that are to be worn by the minifter at the Communion, is at the begin ning of that Office, and runs thus : Upon Of the Firft Rubrick. 103 Upon the day, and at the time appointed for the m'miftra- SeSt. 4. tion of the holy Communion, the Prieft that Jhall execute V^yNrf* the holy miniftry, jhall put upon him the Vefture appointed for that mi'niftration, that is to fay, a white Alb plain, with a Veftment or Cope. And where there be many Priefts or Deacons, there fo many fhall be ready to help the Prieft in the miniftration, as Jhall be requifite. And Jhall have upon them likewife the fteftures appointed for the mi niftry, that is to fay, Albes with Tunacles. Thefe are the minifterial Ornaments enjoin'd by our pre fent Rubrick. But becaufe the Surplice is of the moft ge neral ufe, and what is moft frequently objeaed againft ; I fhall therefore fpeak more largely of that, and only give a lhort account of the reft. I. As to the name of Surplice, which comes from the La- The sur- tin Superpelliceum, I can give no better account of it, than Pjj^ wh} f* what I can put together from Durand, who tells us it was " fo called becaufe anciently this Garment was put fuper tuni cas pellicas de pellibus mortuorum animalium fadlas, upon leathern coats made of the hides of dead beafts ; fymbol- lically to reprefent, that the offence of our firft parents, which brought us under a necefiity of wearing Garments of skin, was now hid and covered by the grace of Chrift, and that therefore we are cloath'd with the emblem of innocence z. But whencefbever came the Name, the thing certainly is good. For if it be thought neceflary for Princes and Ma- f^Anti^i- giftrates to wear diftina Habits, in the execution of ^u, *7nd~ their publick offices, to preferve an awful refpea to their Decency »/ royalty and juftice; there is the feme reafon for a different "• Habit when God's Ambafladors publickly officiate. And accordingly we find that under the Law, the Jewifh Priefts were, by God's own appointment, to wear decent fecred veftments at all times a ; but at the time of publick Ser vice, they were to have, befides thofe ordinary garments, a white linen Ephodb. From the Jews 'tis probable the Egyptians learn'd this cuftom to wear no other garments but only of white linen, looking on that to be the fitteft, as being the pureft covering for thofe that attended on divine Service c. And Philoftratus fells us, that the Brach- mans or Indian Priefts wore the fame fort of garments for * Durand Rational. I. 3. c. 1. num. 10, n, 12. 1 Exod. xxviii. and xxix. J Exod. xxviii. 4. 1 Sam. ii 18. « Apul. in Apol.Part. 1. p. 64. Pa- riC rS3r. Vid Hieron. in Ezek. xliv. 17. Tom. 4, p. 476. D. H4 the 104 Qf the Firft Rubrick. Chap. 2. the fame reafons1. From fo divine an original and fpread- Ka^YKj ing a praaice, the antient Chriftians brought them into ufe for the greater decency .and folemnity of divine Ser vice. St. jerom at one and the fame time proves its an cient ufe, and reproves the needlefe fcruples of fuch as. oppofe it. " What offence (faith he) can it be to God, ", for a Bifhop or Prieft, &c. to proceed to the Communion " in a white garfiiente"? The antiquity of it in the Eaft- ern Church appears from Gregory Nazianzen, who advi- feth the Priefts to purity, becaufe " a little fpot is foon " feen in a white garment3." And it is very probable that it was us'd in the Weftern Church in the time of St. Cyprian ; for Pontius, in his account of that Father's mar tyrdom, fays, that " there was a bench by chance cover'd " with a white linen cloth, fo that at his paflion he feem'd " to have fome of the enfigns of the epifcopal honour b." From whence we may gather, that a white garment was us'd by the Clergy ip thofe times. The Colour of §. i. The Colour of it is very fuitable; for it aptly repre- it.why white. fei-)ts the innocence and righteoufnefs wherewith God's Minifters ought to be cloath'd c. , And 'tis obfervable, that the antient of days d, is reprefentgd as having Garments white as fnow ; and that when our Saviour was transfi- gur'd, his raiment was white as the light % and that when ever Angels have appear'd to men, they have always been cloath'd in white apparel f. Why made of §, 3. The fubftance of it is Linen, for Woollen would Lmen. be thought ridiculous, and Silk would fcarce be afforded : and we may obferve, that under the Jewifh difpenfation God himfelf order'd that the Priefts jhould not gird them felves with any thing that cans' dfwe at B ; to fignify the pu rity of heart that ought to be in thofe that were fet apart to the performance of divine Service ; for which reafon 1 the Jewifh Ephods were linen b, as were alfo moft of the other garments which the Priefts wore during their mini ftrations '¦ The Levites alfo that were fingers were ar- ray'd in white Unen*^ and the armies that follow'd the Lamb were cloath'd in fine linen'} and to the Lamb's wife was granted, that fee fhould be array'd in fine linen, d Philoftr. vir. Apol. Tyran. 1. 3. c. IT- p.'iofi. Lipfia: 1709. c Adv. Pelag. 1. 1. c. 51. Tom. i.p. J6f- F. G. a Orat. '31. Tom. 1. p. 5-04. A. b Pont. Diac. in Vita S. Cyprian, p. 9. prefix. Operibus Cyprian.. c Pfal. cxxxii. 9, ' * Dan. vii. 9. e Mat. xvii. 2, f M»t. xxviii. 3. ^lark xvi. $. A&s i, 10. Rev. vi. 11. vii, 9. xv. 6. xix. 8, 14. E Ezek. xliv. 18. h 1 Sam. ii.18. ! Lev.' xvi. 4. Eiek. xliv. 17, 18. k 2 Chron. v. 12. \ Rev. xix. 14. white Of the Firft Rubrick. \o$ white and dean ; for the fine linen is i. e. reprefents, the Sea. 4. righteoufnefs of Saints m. V^"V"N> §. 4. As for the Shape of it, it is a thing fo perfeaiy in- The Shape of different, that it admits of no difpute. The prefent mode '"'• is certainly grave and convenient, and, in the opinion of Durand, fignificant ; who obferves, that as the garments us'd by the Jewifh Priefthood were girt tight about them, to fignify the bondage of the Law ; fo the loofenefs of the Sur plices, us?d by the chriftian Priefts, fignifies the freedom of the Gofpel ». §. f. But neither its fignificancy nor decency will pro- ovyaimim- tea it from objeaions: For ift, Some tell us, " It is aragfBwrX " of Popery." An objeaion that proves nothing but the ignorance of thofe that make it : for white garments (let them be call'd what they will) were of ufe among the moft primitive Chriftians. Nor need our adverfaries do the Church of Rome a greater kindnefs, or wound the Prote- ftant religion more deeply, than by granting that white gar ments and Popery are of the fame antiquity. They tell us, zil*, That f it has been abus'd by the Pa- " pifts to fuperftitious and idolatrous ufes." But to this we anfwer, That 'tis not the Prieft's ufing a Surplice, that ei ther makes their worfhip idolatrous or fuperftitious, or en- preafes the idolatry or fuperftition of it. For the worfhip of the Roman Church is idolatrous and fuperftitious, whe ther the Prieft be cloath'd in white, or black, or any other colour. All therefore that our adverfaries can mean is this, viz. that the Surplice has been worn by the Papifts, when they have praais'd idolatry and fuperftition : and this we, grant : ' but then it does not follow, that a Surplice of it felf is either unlawful or inexpedient. For white Gar ments had, in this fenfe, been abus'd to fuperftitious and idolatrous ufes, before Daniel reprefented God himfelf as wearing fuch Garments; and before our Saviour wore them ; and before the Angels and Saints were reprefented as cloth'd with them; and before they became the mini- fterial Ornaments of the primitive times. But furely if fuch an abufe made them unlawful or inexpedient, it can not be conceiv'd, that the primitive Church, and the in fpir'd writers, nay, God himfelf, would fo plainly counte nance them. II. Next to the Surplice, that which is of moft frequent Of the Hood ufe in the celebration of divine Service is the Hood or the m Ver. 8. [ num. 3. fol. 67. * Rational. Divin. Offic. 1. 3. c. 3. 1 Habit io5 Of the Firft Rubrick. Chap. 2. Habit denoting the degree which the perfon officiating has W\> taken in the Univerfity. This in latin is called Caputium Can. 17, »rr jZ. Juvenal. Sat. 8. v. 14J. j c Can. j8. Habit"; Of the Firft Rubrick. 107 Habit c; but whether this feems probable, I fliall leave the SeSt. 4. Reader to judge : however it is certain the ufe of it is and- v-^v^-# ent, it being defcrib'd by Bede in the feventh Century d. In the following ages the Bifhops were oblig'd, by the ca non law, to wear their Rochets whenever they appear'd in publick a : Which praaice was conftantly kept up in England till the Reformation : But fince that time the Bi fhops have not us'd to wear them at any place out of the Church, except in the Parliament-Houfe, and there al ways with the Chimere, or upper Robe to which the Lawn- ofthtcta- Skeves are generally fewed ; which before and after the mae- Reformation till Queen Elizabeth's time, was always of fcarlet filk ; but Bifhop Hooper fcrupling firft at the Robe it felf, and then at the Colour of it, as too light and gay for the Epifcopal gravity, it was chang'd for a Chimere of black fatinb- IV. The other things prefcrib'd and enjoyn'd by the fore- ofthtAfo. mention'd Rubricks (tho' now grown obfolete and out of ufe) are the Alb, the Cope, the Tunicle, and the Paftoral Staff. The Alb was a very antient Habit worn by Mini fters in the adminiftration of the Communion, and appears by the Defeription given of it by Durand c, to have been a kind of linen Garment, made fit andclofe to the body like a Caflbck, ty'd round in the middle with a girdle, or fefh, ¦ with the fleeves either plain like the fleeves of a Caflbck, or elfe gather'd clofe at the Hands like a fhirt-fleeve _; be ing made in that fafhion, I fuppofe, for the conveniency of the Minifter, and to prevent his being hinder'd in the confecration and delivery of the Elements, by its being too large and open. They were formerly embroider'd with various colours , and adorn'd with fringes d : but thefe our Church does not admit of, tho' it ftill enjoins a white Alb plain. V. Over this Alb, the Prieft that fhall execute the holy of the v&- Miniftry, (i. e. confecrate the Elements) is to wear a Veft- mentorCooe ment or Cope e ; which the bifhop alfo is to have upon him when he executes any publick miniftration. This anfwers to the Colobium us'd by the Latin, and the s«*x©* us'd by c Vid. Baronius's Annals, Ann. 261. §• 4°' 41- . . .. d Bede de Tabernac. citat. ab Alma- rio, in Biblioth. Patr. L. 10. p. 389. a Decretal. I..3. Tit. 1. cap. 15. b Set Body's Hiftory of Cmvotat. p, 141. c Durand Rational, lib. 3. cap. 2. fol. 67. See alfi Dr, Watts, in hit Ghffary at the end of his Edition of Matthew Paris. ¦> Durand ut fupra. * See alfo Can. 24. the 108 Of the Firft Rubrick. Chap. 2. the Greek Church. It was at firft a common Habit, being VY^-* a G°at without fleeves, but afterwards us'd as a Church- Vettment, only made very rich by embroidery and the like. The Greeks fey, it was taken up in memory of that mock- robe which was put upon our Saviour : How true this may be I fhall not enquire, but only obferve, that it feems prefcrib'd to none but the Bifhop, and the Prieft that con- Copei, when fecrates the Elements at fhe Sacrament. Thus the 24th and by whom Canon of our Church only orders, that the principal Mi- " h """¦*• nifter, (when the holy Communion is adminifter'd in all cathedral and collegiate Churches) ufe a decent Cope, and be affifted with an Epiftler and Gofpeller agreeably, accord ing to the advertifements publifted, Annov ? Elizabeths ; which Advertifements order, that at all other prayers ho Copes be us'd but Surplices1 ': 0/ theTutn- VI. The Priefts and Deacons that aflift the Minifter in the cie. diftribution of the Elements, inftead of Copes, are to wear Tunicles, which Durand1 defcribesto have been a filk sky- colour'd coat made in the fhape of a Cope. of the Paflo- VII. The Paftoral Staff (tho' now grown out of ufe) iai staff. is yet another thing exprefly enjoin'd by the above-cited Rubrick. It is peculiar indeed to the Bifhop alone, but ex prefly order'd to be us'd by him, as an enfign of his Office, at all publick adminiftrations. It was made in the fhape of a Shepherd's Crook, and was for many ages, even till after the Reformation b, conftantly given to the Bifhop at his Confecration, to denote that he was then conftituted a Shepherd over the flock of Chrift c. Thefe Habits "Thefe are the minifterial Ornaments and Habits enjoin'd ejr'c fffenfive by our prefent Rubrick, in conformity to the firft praaice *, caivm .wrf 0f our Church immediately after the Reformation: tho' at Bucer" that time they were fo very offenfive to Calvin and Bucer, that the one in his letters to the Proteaor, and the other in his cenfure of the Englifh Liturgy, which he fent to Arch bifhop Cranmer, urg'd very vehemently to have them abor lifh'd ; not thinking it tolerable to have any thing common with the Papifts, but efteeming every thing idolatrous that was deriv'd from them. Anddifan- However they made fhift to accomplifh the end they tinu-d, in the aim'd at, in procuring a farther reform of our Liturgy : Edwfvi. *°r in tne review that was made of it in the fXb of Ed- 1 * "Bifhop Sparrow's Collodion, p. iiy. I » See the firft Ordinal, compiled, A.D. I Rational. 1, 3. c, 10. fol. 73. ] 1 J4S- i Durand, lib. 3. cap. 1 j. fol. 77, &c. ward Of the Firft Rubrick. 109 ward the fixth, amongft other ceremonies and ufages, thefe Sea. 4. Rubricks were left out, and the following one put in their \^y~\J place, viz. ^And here is to be noted, that the Minifter, at the time of the Communion, and at all other times in his miniftra- tion, Jhall ufe neither Alb, Veftment or Cope; but being Archbifhop or Bijhep, he Jhall have and wear a Rochet ; and being a Prieft or Deacon, he Jhall have and wear a Surplice onlyc. But in the next review under Queen Elizabeth, the old "Suinfttn^ Rubricks were again brought into authority, and fo have HiabetnT continu'd ever fince: being eftablifh'd by the Aa of Uni-" formity that pafs'd foon after the Reftoration. VIII. I muft obferve ftill farther, that among other of the Light* ' Ornaments of the Church then in ufe, there were two u?™ tht Al~ Lights enjoin'd by the Injunaions of King Edward VI. (which Injunaions were alfo ratify'd by the Aa of Par liament here mention'd) to be fet upon the Altar, as a fig nificant ceremony to reprefent the Light which Chrift's Gofpel brought into the world. And this too was or der'd by the very fame injunaion, which prohibited all other lights and tapers,' that us'd to be fuperftitioufly fet before images or fllrines % &c. And thefe lights, us'd time out of mind in the Church, are ftill continu'd in moft, if not all, cathedral and collegiate Churches and Chapels, fo often as divine Service is perform'd by candle-light ; and ought alfo, by this Rubrick, to be us'd in all parifh Churches and Chapels at the feme times. IX. To this Seaion we might alfo refer the Pulpit-Cloth, church 0r- Cujhions, Coverings for the Altar, &c. and all other Onia- ,"*™j.ncs **" ments us'd in the Church, and prefcrib'd by the firft book of King Edward the Sixth. Seel. 5. Of the opinion, that this muft'be reftrained to times amUT of peace ; and that during the time of publick perfecution they were forced to confine their religious meetings to the 8 Chap, z. Sea I. p. 83. Lord's 114 Chap. ^Lord's- Day only: Of the Order And it is certain that Pliny and. Ju- \SY\j>ftin Martyr \ who both defcribe'the manner of fhe chrifti- ' an worfhip, do neither of them make mention' of any af fembly for publick "worfhip oh any other day : fo that their filence is a negative argument that in their time there was , no fuch aflembly, unlefs perhaps fome diftiuaion may be made between the general afTembly of both City and Coun try on the Lord's-day, and the particular affemblies of the City Chriftians, (who had better opportunities to meet) on other days : which diftinaion we often meet- with in the following ages, when Chriftianity was come to its matu rity andperfeaion. However, it was not long after Juftin Martyr's time, before we are fure that the Church obferv'd the cuftom of meeting folemnly on Wednefdays and Fri days, to celebrate the Communion, and to perform the feme Service as on the LordS-day it felf, unlefs perhaps the fermon was wanting e. The feme alfo might be fhew'd from as early authorities in relation to the feftivals'of their Martyrs and the whole fifty days between Eafter and Whitfontide*. Nor need we look down many years low er, before we meet with exprefs teftimony of their meeting every day for the publick worfhip of God. For St. Cypri an tells us, that in his time.lt was cuftomary to receive the holyTucharift every day : a plain demonftratibn that they had every day publick affemblies, fince we know the Eu- - charift was never confecrated, but in fuch' open and publick affemblies of the Church6. The Order of $.2. That thefe daily devotions confifted of an evening •*"' "°Ev- a-S welJ asa Morning- Service, even from St. Cyprian's 'ling fervice' tuTle> tne learned Author I juft now refer'd to h, endeavours to prove. However, in a Century or two afterwards, the cafe is plain; for the Author of the Conftitutions not only Ipeaks of it, but gives us the order of both the Services '. The Morning Service, as there defcrib'd, began with the 63d which was therefore, call'd, the Morning Pfalm. Im mediately after which follow'd theprayers for the Catechu mens, for thofe that were Poffefs'd, for the Candidates for Baptifmj. and the Penitents, whjch made the general Ser vice on the Lord's-day, and which were partly performed Mr. Bingham's Antiquities* Book 13. Ch. 9, SeS. 1. Vol. 5. p. zSC&c. c L. ro. Ep. 97. ¦ ;'" ' ,. , d Appl. 1. c. 87. p. Jil., and c. 89, P- 132. 5 Tercul. de Orat. c. 14. < Tcrml.de Idololat.c. 14. deCoron- Mil. c. 3. 6 Cypr. de Orat. Domin. p. 147. : * BingnW, utiupra, §. 7. p. 302; f Conft. Apoft. 1. 8. e. 37. by for Morning and Evening Trayef. 115 by the Deacon's n<"»g&">i"s, or bidding of Prayer, fome- Introd,; thing like our prefenrLitany, but ohly direaed to the peo- C^VN> pie, and inftruaing them for what and for whom they were to offer their petitions ; and partly by the Bifhop's Invoca tion over them, pronounc'd as they bow'd down to re ceive his Blefling before their difmiflion. After thefe were difmifs'd, follow'd prayers for the peace of the whole World, and for all Orders of Men in the Church, with which the Communion -Service was begun on the Lord's day, and at which none but thofe who had a right .to. com municate were allpwM to be prefent. After this follow'd another fhort Bidding Prayer for Peace and Profperity the enfeing day; which was immediately fucceeded by the Bi- fhop's Commendatory Prayer, or Morning Thankfgiving a : which being ended, the Deacon bid them bow their heads, and receive the Bifhop's folemn Benediaion ; which after they had done, he difmifs'd the Congregation with the ufual form, Depart in peace : fhe word for difmiffing every Church- affembly. : . This is the Order of the Morning-Service, as deferibed by the Conftiiutions ; to which the Evening - Service, as there alfo. fet down, is in moft things conformable. The prayers' for the Catechumens, -the Poflefs'd, the. Candidates forBaptifm, and the Penitents were all the fame; fo alfo were thofe for the peace of the world, and the whole ftate of the: Catholick Church. So that all the difference1 be tween them was this, viz. that they us'd thei4ift Pfelm at Evening inftead of the 63d, which they us'd in the Morn ing; and inftead of the BiddingJPrayer for Peace and Pro sperity, and the Bifhop's Commendatory Prayer in the Morning -Service, two others were us'd in the Afternoon more proper to the Evening, and which" for. that reafon Were call'd the Evening Bidding-Prayer, and the Evening Thankfgiving.- The Bifhop's Benediaion too, at the con- clufion of the whole, was different from that which was us'd in the forenoon: but excepting in thefe two or three particulars, both Services were one and the fame ; _ and in the evening, as well as the morning, the Congregation was difmifs'd with the conftant form pronounc'd by the Deacon, Depart in peace. The Reader, that is curious to fee more of thefe forms, may confult the learned Mr. Bingham, who tranfcribes moft of them at large, and compares the feveral parts of them with the memorials and accounts that are left us by other antient writers of the Church : in which "T" * ZuxotftfU Of&pira," Conft. 1. 6. c. 38. I 2 place *I<5 Of the Order Chap. 3. place he alfo takes occafion to (hew, that tho' in the form v^'rv m the Conftitut ions there is but onedjfelm appointed either , at Morning or Evening ; yet from other Rituals, it is plain, u Lwas cuftomary in moft places to tecite feveral of the Pfalms, and to mix Leffons along with them, both out of the old Teftament and the new, for the edification of the people3. But this, is what I have not room to do here; and indeed there is the lefs occafion, as it will come in my way to fpeak of thefe points more largely hereaf ter, as the Order of the Service I am now entring upon will lead me. " ° r Seft. 1. Of the Sentences. \\?&lM PR^JE? r^ufres fo much attention and ferenity of n,ng?fth. J- immd> that it can never be well perform'd without Stnkt. fome preceding preparation: for which reafon when th* Jews enter into their Synagogues to pray, they remain fi- lentfor fome time, and meditate before whom they ftandb- and the chriftian Prieft in the primitive ages, prepar'd the peoples hearts to prayer by a devout preface'!. The firft book -of King ¦ Edwar'd indeed begins with the Lord's Prayer: but when they came to review it afterwards, and to make alterations, they thought .that too abrupt a begin ning and therefore prefix'd thefe Sentences, with the fol- ne7Zn^-tatl°n' KG?nfefIOn' ^Abfolu'tion, as a pro per fotroduaion, to bring the fouls of the Congregation to a fpin ual frame, _ and to prepare them for the* great dut? Of Lriptirre Tr"? ^^ The Sm™ are ^™ °<« Of Scripture, that fo we may not dare to difobey them • fince they come from the mouth of that God whom we always in the feme temper. For whlch. Son they have colleaed for Morning and Evening Trayer. 117 colleaed feveral, and left it* to the difcretion of him that Sea. 2,3. miniftreth, to ufe fuch one or more of them every day, as K^y~\J he fhall judge agreeable to his own, or his people's cir- cumftances. Se£t. 2. Of the Exhortation. TH E defign of the Exhortation is to apply and fet Thedefigu of home the preceding fentences, and to direa us how f^a ' xh0Itl" to perform 'the following Confeffion. It colleas the ne- ceflity of it from the word of G°d ; and when it hath con- vinc'd us of that, it inftruaeth us in the right manner, and then invites us to that neceftary duty, for which it hath fo well prepar'd us. And for our greater encouragement, the Minifter (who is God's Ambaflador) offers to accompany us to the Throne of Grace, knowing his Matter will be glad to fee him with fo many penitents in his retinue. And he promifes that he will put words in our msuths, and fpeak With us ahd for us ; only we muft exprefs the humility of our minds by the lowlinefs of ' our bodies, and declare our affent to every fentence by repeating it reverently after him. Sed. 3. Of the CqnfeiTion. THE holy Scriptures affure us, that fin unrepented of •?*« Confer. hinders the fuccefs of our prayers0; and therefore ^"'/j? the fuch as would pray effeaually have always begun with beginning »/ Confeftioni: to the end that their guilt being remov'd by pe- "" ?"!>"'• nitential acknowledgments, there might no bar be left to God's grace and mercy. For which reafon the Church hath plac'd this Confeffion at the beginning of the Service, for the whole Congregation to repeat after the Minifter, that fo we may firft be witneffes of each other's Corifeflion, be fore we unite in the following Service. And this, as we learn from St. Bafil, is confonant to the praaice of the primitive Chriftians, " who, he tells us, in all Churches, " immediately upon their entring into the Houfe of Prayer, " made confeffion of their fins to God, with much for- " row, concern, and tears, ' every man pronouncing his " own Confeffion with his own mouth '. c ifa. 1. if. John ix. 31. I « BaRl. ad Clerum Neocssfarienf. Ep. * Ezra ix. r, 6. Dan. ix. 4, $. \ 63. Tom. 2. pag. 84.3. D. I 3 §.2. As us .;.,.. ¦., Of the Order ¦ • ^ Qtip., 3. $¦ a.. As to the form it, feist;,- it is blam'd by our Se&a- C^VV> ries for being too general: Arid yet it is fo particular, as to An objeaion contain all ' that can' be exprefs'd. It begins with, an ac- mfaer-tr. knowiedgment of our original corruption in the wicked devices and defires of our hearts, and then defcends to adtual guilt, which it 'divides into fins of omiffion and commifiion, under which two heads* allifins. whatever muft neceffarily be -reduc'd. So that every fingle perfon, who makes this ge neral Confeffion with hislips^may at the feme time men tally unfold the plague of his own heart, his particular fins, whatever they be, as effeaually .to God, who fearches the. heart, as If he enumerated {hem in the moft ample form.. And indeed had this form been more particular or exprefs, it would -not fo well hav,e anfwer'd the end for which it was defign'd : ' For a common Confeffion ought to be fo con triv'd, that every perfon prefent may truly fpeak it, as his own cafe; whereas a Confeffion drawn up according to the mind of the Objeaors, would be but little, lefs than .an In- quifition, forcing thofe that join in it to accufe and con demn themfelves of thofe fins daily, which perhaps they never committed in their, lives. SeSt. 4. Of the Abfolution. HwreaCoaa- "p H E Congregation being riow humbled" 'by the. prece- biy us'd here. ± ding Confeffion, may juftly be fuppos'd to ftand in need of '"confolation. And therefore fince God has com mitted' to' h^sAmbaffadorsfhe miniftry of 'reconciliation, they can never more feafonably exercife it than now. For this reafon the Prieft immediately rifcs from his knees, and ftandingup, as with authority, declares and pronounces for their comfort and fupport, that God, who defires not the death of a /inner, but rather 'that he may turn from his wic- kednefsand live, pardoneth and abfolveth all them that truly repent,* and unfeigncdly believe his holy Gofpel. of what Be- §¦ 2- Now. whether this be only a Declaration of the1 nefitw'Ei- conditioner terms, Whereupon God is willing to pardon !e&. finners;' orwhether it be an adlual conveyance of pardon, at the very inftant of pronouncing it, to all' that come within the terms propos'd, is a queftion that is often the fubjea of difpute. With the utmoft deference fherefofe to the judgment of thofe who are of a different opinion, I beg leave to declare for the laft of thefe fenfes : not that f 2 Cor, v. iS, 19. Iafe for Morning and Evening Trayef. 1 19 I afcribe any judicial power or authority to the Prieft to Sea. 4. determine the cafe of a private man, fo as to apply God's K**^Y\J pardon or forgivenefs direaiy to the 'confeience of any par ticular or definite tinner ; my notion as to this will be feen " hereafter :) nor do I fuppofe that the Prieft, when he pro- ¦ nounces this form, can apply the benefit of it to whom he pleafes ; or that he fo much as knows upon whom , or upon how many it fhall take efffea ,: but all that I contend for is only this, vix. that fince the Prieft has the miniftry of reconciliation h committed to him by God, and hath both power -and commandment (as it is expreffed in. this form) to declare and pronounce to his people, being penitent, the abfolution and remiftion of their fins; therefore when he does, by virtue of this power and commandment, declare and pronounce fuch Abfolution and Remiffion regularly in the Congregation; thofe in the Congregation that truly repent and unfeigncdly believe God's holyGo^l,(tho' the Prieft docs not know who or how many they aiJwat do fo,) have yet their pardon convey'd and feal'd to trtSmat that very in ftant thro' his Miniftration ; it being the Ordinary method of God with his Church, to communicate his bleffings thro' the Miniftry of the Prieft. I am fenfible that this is carrying the point higher than many that have deliver'd their judgments before me. Even the learned Tranftdtor of St. Cyprian's works, who con tends that this is. an authoritative Form, yet explains himfelf to mean nothing more by authoritative, than that it is " an Aa " of Office warranted by God, and purfuant to the Commif- " fion which the Prieft hath receiv'd for publifhing autho- " ritatively the terms of pardon, at large and in general, " and then for pronouncing by the fame authority, that " when thofe terms are fulfill'd, the pardon is granted c. " But this explanation feems only to make it an authoritative Declaration, and not to fuppofe (as with fubmiffion to this Gentleman, I take both the Rubrick and Form to imply) that it is an effective Form, conveying as well as declaring a par don to thofe that are duly qualify'd to receive it. My rea- fons for this I fhall have another occafion to give immedi ately : For tho' what this learned Gentleman afferts does not come up to my notion of the form; yet it is a great deal more than another learned Author is willing to allow ; ¦ See Chap. II. concerning the Order for the Vifitation of the Sick. Sefl. r. fir the Confifiency of my Notions in both thefe places ; I muft beg the Reader to turn tit the fame lime ft what 1 have faid in the Preface. "> 2 Cor. v. 18, 19. c See Dr. Marflial's Preface to iii Tranflation of St. Cyprian. I 4 who 1 20 . Of the Order Chap.. 3. who does not fe be more, proper and advantageous to be pronounc'd to the former than to the latter: becaufe, as I have obferv'd, fuch a declaration might be a great inducement to forward their converfion. But yet we fee that this form is not to be pro nounc'd to fuch as the Church defires jhould repent, but to thofe who have repented. The Abfolution and Remiftion of Sins,, which the Prieft here declares and pronounces from God, is declar'd and pronounc'd to his people being penitent, i.e. to thofe who are penitent at the very time of pronouncing the Abfolution. For as to thofe who are impenitent, the Prieft is not here feid to have any power or. commandment relating to them ; they are quite left out, as perfons not fit or proper to have this Commifiion exe cuted in their behalf. From all which it is plain, that this- Abfolution is more than declarative, that it. is truly effec tive; infuring and conveying to the proper Subjeas thereof, the very Abfolution or Remiffion it felf. It is as much a bringing of God's pardon to the penitent member of Chrift's Church, and as effeaual to his prefent benefit ; as an authorized meffenger -bringing a pardon from his Sove reign to a condemn'd penitent criminal, is effeaual to his prefent pardon and releafe from the before appointed pu- nifhment. It is indeed drawn up in a declarative form ; and, con fidering it is to be pronounc'd fo a mix'd Congregation, if could not well have been drawn up in any other. For the, Minifter, not knowing who are fincere, andwhoafe feign'd penitents, is not allow'd to proftitute fo fecred an Ordinance amongft the good and bad promifcuoufly ; but is dire.aed, to afliire thofe only of a pardon who truly • re pent, and unfeigncdly believe God's holy Gofpel. But then to thefe, as may be gather 'd from what has been faid, I take it to be as full and effeaive an Abfolution as any that can be given. §. 3. And if To, then the queftion the learned Doaor Nottobepr*- here introduces, muft receive a different anfwer from what *omu'Jb* he has given it. For Deacons were never .commiffion'd by eicon" the Church to give Abfolution in any of its forms : And therefore when a Deacon omits the whole, or part of this form, he does not deviate from his rule, as the Doaor af- ferts, but prudently declines to ufe an authority which he never receiv'd ; and which he is exprefly forbid to ufe in this place by the Rubrick prefix'd, which orders the Abfo lution to be pronounced by the Prieft alone. I am very rea dily inclin'd to acknowledge with the Dbaor, that the word 1 24 Of the Order Chap. 3- wwd alone was defigned to ferve as a Direaory to the V/y^V people, not to repeat the' words after the Minifter, as they had been direaed to do in the preceding Confeffion ; but filently to attend till the Prieft has pronounc'd it, and then by a hearty and fervent Amen, to teftify their faith in the benefits conveyed by it. But then as to what the Doaor goes on to affert, that " the word Prieft does in this place * fignify, not one that is in Prieft's Orders as we generally " fpeak,- but any Minifter that officiates whether Prieft or " Deacon;" I think I have very good reafon to diffent from him. For the fignification of a word is certainly to be beft learnt from the perfons that impofe it. Now tho' it be true that in King Edward's fecond Common-Prayer Book (which was the firft that had the Abfolution in it) and in all, the other Books till the Reftoration of King Charles, the word in the Rubrick was Minifter and not Prieft; Yet in the Review that followed immediately af ter the Reftoration, Prieft was inferred in the room of Minifter, and that with a full and direa defign to exclude The words Deacons from being meant by it. For at the Savoy Con- prieft alone ference, the Presbyterian Divines (that were appointed by the '" ''de'^tfive King to treat with the Bifhops about the alterations that were {fDeiams. to be made! in the Common-Prayer) had defir'd that, as the word Minifter was us'd in the Abfolution,. and in divers other places; it might alfo be us'd throughout the whole book, in ftead of the word Prieft \ But to this the Bifhop's anfwer, was very peremptory and full , viz . It is not reafonable that the word Minifter Jhould be only us'd in the Liturgy: for fince fome parts of the Liturgy may be perform' d by a Deacon, others by none, under the Order of a Prieft, viz. Abfolution, Con- ifecration ; it is fit that fome fuch word as Prieft Jhould be us'd for thofe Offices, and not Minifter, which fignifies at targe every one that minifters in the holy Office, of what Or der foever he be b. And agreeable to this anfwer, when they came to -make the neceffary alterations in the Litur gy, they not only refus'd to change Prieft for Minifter, but alfo threw out the word Minifter, arid put Prieft in the room of it, even in this Rubrick before the Abfolution. So that it is- undeniably plain, that by this Rubrick, Dea- 3 See the Exceptions againft the SooJ- ef Common- Prayer, %. it. p. 6. in a fgudrto Treatife, entitled, An Account of all the proceedings of the Commif- lioners of both penuafions, appointed by his facred Majefty according to Let ters Patents, lor the review of the Boole of Commori-Prayer,&c. London, print ed in the year r,66i. and in A/r, Baxter's* Narrative, p. ?lS. b See the papers that pafs'dbetween the Commiffioners appointed by his Majefty for the alteration of the Common-Prayer [an- uex'd to the aforefaii account,) p. ;-, /S. cons for Morning and Evening 'Prayer. 125 cons are exprefly forbid to pronounce this form; fince the Sea. f. word Prieft in this place (if interpreted according to the \^^\J intent of thofe that inferted it) is exprefly limited to one in Prieft's Orders, and does npt comprehend any Minifter that officiates, whether Prieft or Deacon, as Dr. Bennet afferts. I therefore could wifh that the Doaor would take fome decent opportunity to withdraw that countenance, which I know fome Deacons are apt to take from his opinion^ which has much contributed to the fpreading of a praaice, which was feldom or never known before. The Doaor indee'd in the conclufionof the whole, declares that " he , " is far from defiring any perfon to be determin'd by him : " and intreats the" Deacons to confult their Ordinaries, " and to follow their direaions , which in fuch difputa- " ble -matters (as thefe) are the beft rule of conference. But as to this it fhould be confidered, that the Rubrick be ing eftablifh'd by Aa of Parliament, the Ordinaries them felves (whom the Doaor advifes the Deacons to confult about it) have no, power to authorize them to ufe this form, any otherwife than by giving them Prieft's Orders : fince their authority reaches no farther than to doubtful cafes % and this, I think, appears now to be a clear one. §. 4. The Prieft is requir'd to pronounce the Abfolution The Prieft /. ftanding, becaufe it is an aa of his authority in declaring Rmd.andthe the will of God, whofe Ambaffador he is. But the people £^ " are to continue kneeling, in token of that Humility and reve rence, with which they ought to receive the joyful news of a pardon from God. Sea. 5. Of the Rubrick after the Abfolution. IMMEDIATELY after the Abfolution in the Morning Service, follows this general Rubrick : jf The People Jhall anfwer here, and at the end of all o- ther Prayers, Amen. The word here enjoin'd to be us'd, is originally He brew, and fignifies the feme in Englifh, as So be it. But Amen, what the wdrd it felf has been retain'd in all Languages, to ex- •'&"•&»¦ prefs the affent of the perfon that pronounces it, to that to which he returns it as an anfwer. As it is us'd in the • See the Preface concerning the Service of the Church. Com- Bow ifgard- ed by the prj- mitive Cirri- fiians. Why printed fometimes in Roman, and fometimes in Itaiick. The People not to repeat the prayers aloud. Of the Order Common-Prayer-Book, it bears different fignificatiojis, ac cording' to the different forms, to which it is annex'd. At the -end of Prayers and Collecls, it isaddrefs'd to God, and fignifies, " So be it, O Lord, as in our' prayers we have -•'-' exprefs'd." But at the end of Exhortations, Abfolutions, and Creeds, it is addrefs'd to the Prieft ; and then the mean ing of it is either " So be it, this is our fenfe and mean- '* ing ; " or, " So be it, we entirely affent to and approve " of what has been feid. §. 2. When this affent was given by the primitive Chri ftians at their publick Offices, they -pronounc'd it fo hear tily,' that St. Jerom compares it to thunder: " They eccho "out the Amen (faith he) like a thunder-clap " a : and Clemens Alexandrinus tells us, that " at the laft acclama- " tions of their prayers,' they rais'd. themfelves upon their " tip-toes " (for on Sundays and on all days between Ea fter and Whitfuntide they pray'd ftanding) " as if they de- " fir'd that that word fhould carry up their bodies as well " as their fouls to heaven b. §. 3. In our prefent Common-Prayer-Book it is obfer- vable, that the Amen is fometimes printed in one charaacr,. and fometimes fn another. The rcafori, of which I take to be this: At the end of all the Colled* and Prayers, which the Prieft is to repeat or fay alone, if is printed in Itaiick, a different' charaaer from the prayers themfelves, to denote, I fuppofe, that the Minifter is to flop at the end 'of the prayer, and to leave the Amen for the people to refpond: But at the end of the Lord 's Prayer ;ConfeJfions, C reeds, & V. and wherefoever the people are to join aloud with the Minifter, as if taught and inftruaed by him what to. fey, there it is printed in Roman, i. e. in the fame charaaer with the Confeffions, and Creeds themfelves, as a hint to the Minifter that he. is ftill to go on, and by pronouncing the Amen himfelf, to direa the people to do the feme, and fo to fet their feal at laft to what they had been before pro nouncing, §. 4. By the people's being direaed by this Rubrick to anfwer Amen at the end of the prayers, they might eafily perceive that they are expeaed to be filent in the prayers themfelves, and only to go along with the Minifter in their minds. For the Minifter is. the appointed interceffor for the People, and confequently it is his Office to offer up their prayers and praifes in their behalf; infomuch that thepeople- ¦ Hieron Calar. in 2 Proosm. Com. in I * Sttomat. 1. 7. have for Morning and Evening Trayer. i 27 have notHing more to do than to attend to what he fays, Sea. 6. and to declare their afTerit by an Amen at laft, without di- \^y^j fturbing thofe, that are near them, by muttering over the Collecls in a confus'd manner, as is praais'd by too ma ny in moft Congregations, contrary to common fenfe, as well as decency and good manners. i» f. Sett. 6. Of the Lord's Pray-er. WH AT hath hitherto been done is, for the moft part, Lord's Pray- rather a preparation to Prayer, than Prayer it felf: but er» «tmpn- now we begin with the Lord's Prayer, with which the Of- winning. fice it felf began in the firft Book of King Edward VI. But our Reformers at the review of it, (as has already been obferved) thought it proper to add what now precedes it, as judging it perhaps not fo decent to call God Our Father, before we repent of our difobedience againft him. The neceffity of ufing it I have already prov'd a ; and fhall now only obferve, that its being drawn up by our glorious Advo cate, who knew both his Father's fufficiency^nd our wants, may affure us, that it contains every thing fit for us to ask or his Father to grant. For which caufe it is, and ought to be, added to all our Forms and Offices to make up their de feats, and to recommend them to our heavenly Father; who, if he cannot deny us when we ask in his Son's name, can much lefs do fo when we fpeak in his words alfo b. §. 2. The Doxology was appointed by the laft Review to W'Doxoio- beus'd in this place, partly, 1 fuppofe, becaufe many copies %ZhyJT~ of St.. Matthew have it, and the Greek Fathers expound it; andfme- and partly, becaufe the Office here is a matter of praife, it timesomined. being us'd immediately after the Abfolution, But fince St. Luke leaves it out, arid fome Copies of St. Matthew^ and moft of the Latin Fathers; therefore we alfo omit it in fome places, where the Offices are not direa aas of Thankf- S1V§m&3. Here, and wherever elfe 'this Prayer is us'd, the Tf'jX' " whole Congregation is to join with the Minifter in an au- Lords Prayer dible Voice ; partly that People ignorantly educated may the aloud *»'p fooner learn it; and partly to fignify how boldly we may the M'*'J" approach the Father, when we addrefs him with the Son's words. Tho' till the laft Review, there was no fuch di- reaion ; it having been the cuftom till- then, for the Mi nifter to fey the Lord's Prayer alone, in moft of the Offices, » Introduft. p. 4, &c, | * Cyprian, de Orat. p. 139, 140 3 and 128 Of the Order Chap, 3. and for the people only to anfwer at the end of*, byway \^rf^J of Refpenfe, Deliver us from Evil. And the better to pre pare and give them notice of what they were to do, the Minifter was us'd to elevate and raife his voice, when he came to the petition, Lead us not into Temptation, juft as it is' done ftill in the Roman Church, where the Prieft al ways pronounces the conclufion of every Prayer with a Voice louder than ordinary, that the people may know when to join their Amen. Setl. 7. Of the Refponfes. , Defign of -j T was a very antient praaice of the Jews to recite theif the Refpon- _£ publick Hymns and Prayers*by courfe : and many of the Thethe Fathers allure us, that the primitive Chriftians imitated them therein : fo that there is rio old Liturgy wherein there are not fech fhort and devout fentences as thefe, which, from the People's anfWeringthe Priefts, are call'd Refponfes. The Defign of them, is, by a grateful variety, to quicken the People's devotions, and engage their attention : for fince they have their fhare of duty, theyiriuft expea fill their turn come, and prepare for the next Refponfe :, whereas, when the Minifter does all, the People naturally grow fleepy and heedlefs, as if they were wholly unconcern'd. v. o Lord §• 2- The Refponfes here enjoin'd confift of Prayers and open ihou,' Praifes : The firft, 0 Lord, open thou our lips, and our 6-c mouth fliall Jhew forth thy Praife, are very frequent in an- Mouthflia" cient Liturgies, particularly in thofe of St. James and St. , be. ' Chryfoftom, and are fitly plac'd here with refpea to thofe Sins', we lately confefs'd : For they ixe part of David's pe nitential Pfalm*, who look'd on his guilt fo long, till the grief, fhame, and' '.fear which follow'd thereupon, had al moft feal'd up his lips, and made him fpeechlefs ; fo that he could not praife God as he defir'd, unlefs if pleas'd him, by fpeaking- peace' -to his foul, to remove thofe terrors^1 and then his Lips would be open'd, and his mouth ready to praife' God. And if we were as fenfible of our guilt as we ought to be, it will be needful for us to beg fuch evidences of oar pardon, as may free us from the terrors which feal up our lips, and then we fhall be fit to praife God heartily in the LkOerp0eti,f0llnwingpraIms-tSrc. §. 3. The words that follow, viz. 0 God, make fpeed to r. o Lord, rave i(S- 0 Lord, make bafte to help us, are of antient ufe make hafte, J ' J *¦ * - t£rc. ] ; Pfal.li. if. in for Morning and Evening Trayef. 129 in the Weftern Church. When with David we look back Sea. 7. to the imnum'erable evils which have taken hold of us, we v^OO— * cry to God fo fave us fpeedily from them by his mercy ; and when we look forward to the duties we are about to do, we pray as earneftly, in the words of the fame a Pfelmift, that he will make hafte to help us by his grace; without which we can do no acceptable fervice. §. 4. And now having good confidence that our pardon v. Glory be is granted; like Davidb, we turn our petitions into praifes: ™ the Father* ftanding up to denote the elevation of our hearts, and gi- R.CAsitwas ving Glory to the whole Trinity, Father, Son, and Holy in the be- Ghoft, for the hopes we entertain. ginning, eW. In the primitive times almoft every Father had his own Doxologies, which they exprefs'd as they had occafion in their own phfafes and terms ; aferibing Glory, and Honour, &c. fometimes to the Father only, and fometimes only to the Son ; fometimes to the Father thro' the Son, and fome times to the Father with the Son; fometimes to the Spirit jointly with both, and fometimes thro' or in the Spirit to either; fometimes thro' the Son to the Father with the Holy Ghoft, and fometimes to the Father and Holy Ghoft with the Son. For they all knew that there were three di ftina, but undivided, Perfons, in one eternal and infinite Effence; and therefore whilft they rendered Glory from this principle of Faith, whatever the form of Doxology was, the meaning and defign of it was always the fame. But when the Arians began to wreft fome of thefe general ex- preffions in countenance and vindication of their impious opinions, and to fix chiefly upon that form, which was the moft capable of being abus'd to an heretical fenfe, viz. Glory to the Father, by the Son, in the holy Ghoft ; this and the other forms grew generally into difufe ; and that which afcribes Glory to the Holy Ghoft, as well as to the Father and the Son, from that time became the ftanding form of the Church. So that the Doxology we meet with in the ancient Liturgies is generally thus, Glory be to the Father, and to the Son, and to the Holy Ghoft, now and ever, world without end: And fo it continues ftill in the Offices of the Greek Church : but the Weftern Church foon afterwards added the words, As it was in the beginning, not only to oppofe the poifon of the Arians, who faid, there was a beginning of time before Chrift had any beginning, but alfo to declare that this was the primitive form, and the old or thodox way of praifing Godc. ¦ Pfal. lxx. x. [ ' Concil. Vafenf. c. 3. Tom. *. col. £ Pfal. vi. 0.— cjejuc. 7, 1 7*7- K< K §. $. Having no Of the Order Chap. 3. §. f. Having now concluded our penitential- Office, we <^-v-^ begin the Office of Praifes ; as an introduaion to which r. Praife ye the Prieft exhorts us to Praife the Lord: the People, to ReThed' ftew their readinefs to join with him, immediately reply, Lord's name let the Lord's name bepraifed; tho' this anfwer ©f thePeo- bepraifed. pie was firft added to the Scotch Liturgy and then to our own, at the laft Review. ophe Halle- The firft of thefe Verficles, viz. Praife ye the Lord, isno ujah- other than the Englifh of Hallelujah ; a word fo fecred, that St. John retains it a, and St. Auftin faith the Church ferupled to tranflate itb; a word appointed to be us'd in all the Liturgies I ever met with : in fome of them upoa all days of the year, except thofe of falling and humiliati on; but in others only upon Sundays and the fifty days be tween Eafter and Whitfuntide, in token of the joy we ex prefs for Chrift's refurreaion c. In our own Church, not- withftanding we repeat the fenfe of it everyday in Englifh; yet the word it felf was retain'd in the firft Book of King Edward VI. where it was appointed to be us'd immediately after the Verficles here mention'd, from Eafter to Trinity Sunday. How it came to be left out afterwards, I cannot tell ; except it was becaufe thofe who had the care of al tering our Liturgy, thought the repetition of the word it felf was needlefs, fince the fenfe of it was imply'd in the foregoing Verficles; tho' the Church always took it for fomething more than a bare repetition of Praife ye the Lord. For in thofe words the Minifter calls only upon the Congregation to praife God ; whereas in this he was thought to invite the holy Angels alfo to join with the Con-. ' gregation, and to fecond our Praifes below with their divine Hallelujahs above. objfflion §. 6. Some have objeaed againft the dividing of our anfwer'd. prayers jnto fuch finall parts and Verficles : but to this we anfwer, That tho' there be an alteration and divifion in the. utterance, yet the Prayer is but one continu'd form. For tho' the Church requires that the Minifter fpeak one por tion, and the People the other; yet both the Minifter and the People ought mentally to offer up and fpeak to God, what is vocally offer'd up and fpoken by each of them re- fpeaively. * Rev. x'ik. t> 3, 4, 6, &c. 1 c Auguft. Ep. 119. ad Jan, cap. ij: >> De Do£brina Chrifliana, lib. 2. cap- I & 17. Ifidor. de Eccl. Offic. lib. I. n. Tom. 3. col. is. B. 1 c, 1 j. Sea, for Morning and Evening Grayer! !$i Sea. 8. Sea. 8. Of the XCVth Tfalm. \*^r*J THE matter of this Pfalm fhews it was, defign'd atn«venite firft fori the publick fervice ; on the Feaft of Taber- Ewiww»»« backs, as fome A, or on the Sabbath-day, as others think e : but St. Paul judges it fit for every day, while it is call'd to day ', and fo it has been us'd in all the Chriftian world ; .as the Liturgies of St. Chryfoftom and St. Bafil witnefs for the Greek Church, the teftimony of St. Auguftin for the African s, and all its antient Offices and Capitulars for the Weftern. St. Ambrofe faith, that it was the ufe of the Church in his time to begin their Service with ith; for which reafon in the Latin Services it is call'd the Invitato- ry Pfalm ; it being always fung with a ftrong and loud voice, to haften thofe People into the Church who were in the Ccemetery or Church-yard, or any other adjacent parts; waiting for the beginning of Prayers i ; agreeable to which praaice, in the firft Book of King Edward it is order'd to be faid or fung, without any (i. e. I fuppofe without any other) Invitatory. §. 2. Our Reformers very fitly piacM it here as a proper ^ ""''' ^ preparatory to the following Pfalms^ Leflbns, andColleas. thi't'"": For it exhorts lis,, ifl, to praife God, fhewing us in what manlier aridfor what reafon s we ought to doit k; 2dIy, It ex horts us to pray to him, fhewing us alfo the manner and reafons1. , Laftly, it exhorts us to hear God's word fpee- dily and willingly m, giving us a caution to beware of hard- ning our hearts, by an inftance of the fed event which hap pened to the^wj- on that account", whofe fin andpunifh- ment are fet before us, that we may not deftroy ourfoulsj by defpifing and diftfufting God's word as they did °. For which warning we blefs the holy Trinity, faying, Glory be to the Father, fjf c .¦ Sect. 9. Of the Pfalms. AND now, if we have perform'd the foregdirig parts" 7»3? Of the Order Chap. 3. pie, it is probable the vifion of Ifaiah alluded, which h? VXV\^ faw °f the Seraphim trying one to another, Holy, Holy, Hot ly, &c\ That it was the conftant praaice of the Church in the time of St. Bafil, we have his own teftimony: for he writes7, that the people, in his time, " riling before it *' was light, went to the houfe of prayer, and there, in " great agony of foul, and incefiant fhowers of tears, " made confeffion pf their fins to God ; and then rifing *' from their Prayers, proceeded to finging of Pfalms, di- " viding themfelves into two parts, and finging by turns ; Ever fince which time it has been thought foreafonableand decent, as to be univerfally praais'd. What Theodora writes2, that Flavianus and Diodorus were the firft that order'd the Pfalms of David to be fung alternately at An- tioch, feems not to be meant of the firft inftitution of this cuftom, but only of the reftoring of it, or elfe of the ap pointing fome more convenient way of doing it. Ifidore fays% that St. Ambrofe was the firft that introduc'd this cuftom among the Latins : but this too muft be underftood only in relation to fome alterations that were then made; for Pope Caleftine, as we read in his life, apply'd the Pfalms to be fung alternately at the celebration of the Eu charift. This praaice, fo primitive and devout, our Church (tho' there is no particular Rubrick to enjoin it) ftill con tinues in her fervice, either by finging, as in our Cathedral worfhip; or by faying, as in the Parochial. For in the for mer, when one fide of the Choir fing to the other, they both provoke and relieve each other's devotion : they pro voke it (as Tertullian b remarks) by a holy contention, and relieye it by a mutual fupply and change: for which rea- fons, in the Parochial Service, the reading of the Pfalms is alfo divided between the Minifter and People. And in deed did not the Congregation bear their part, to what end dpes the Minifter exhort them to praife the Lord ? or what becomes of their promife, that their mouths Jhall Jhew forth his praife ? to what end again is the Invitatory (0 come, let m fing unto, the Lord, &c.) plac'd before, the Pfalms, if the people are to have no fharein praifing him in the Pfalms f hat- follow? 51 I&. yiii. 3. v Ep. ad Clerurr) {•Jeocajfarienf. Ep. 63. Tom. 2. p. 843. D. Vide &Corift, Ap. I. ?. c. j?. ' * Hift. Eccl. 1. i.e. 24. » ^fidor.deOffic. 1. 1. c. 7, ' Sonant inter duos PPdlmi & Hym- ni, & mutup provocant quis meruit Deo fuo carter: Talia Chrirtus videns & audiens gaudet. Tert. ad Uxor, ad fineiti) 1. *. p. 171. B, §. s- No. for Morning and Evening Trayer. U5 Sea. o. us" din (ing- ' ing of Pfalms. §. f. Nor does the ufe of Mufical Inftruments in the finging of Pfalms appear to be lefs ancient than the cuftom it felt of finging them. The firft Pfalm we read of, was M"""1 In fung to a Tymbrel, viz. that which Mofes and Miriam fang ftr""e" after the deliverance of the Children of Ifrael from Egypt c. And afterwards at Jerufalem when the Temple was built, Mufical Inftruments were conftantly us'd at their publick Services d. Moft of David's Pfalms, we fee by the titles of them, were committed to Mafters of Mufick to be fet to various tunes : and in the iyo'11 Pfalm efpecially, the Pro phet calls upon the people to prepare their different kinds. of Inftruments wherewith to praife the Lord. And this has been the conftant praaice of the Church, in moft ages, as well fince, as before the coming of Chrift6. When Organs were firft brought into ufe, is not clearly Organs us'd known : but we find it recorded that about the year j66, '" Chunhtu Conftantius Copronymus, Emperor of Constantinople, fent a prefent of an Organ fo King Pepin of France1 ': and it is certain that the ufe of them has been very common now for feveral hundred of years ; Durand mentioning them fe veral times in his book, but giving no intimation of their novelty in divine Service. §. 6. When we repeat, the Pfalms and Hymns we ftand ; that by the ereaion of our bodies, we may exprefs the ele vation or lifting up of our fouls to God. Tho' another reafon of our ftanding is, becaufe fome parts of them are direaed to God, and others are not : As therefore it would be very improper to kneel at thofe parts which are not di reaed to him; fo it would be very indecent to fit, when we repeat thofe that are. And therefore becaufe both thefe parts, viz. thofe which are, and thofe which are not direa ed to God, are fo frequently alter'd, and mingled one with another, that the moft fuitable pofture for each of them cannot always be us'd ; ftanding is prefcrib'd as a pofture which beft fuits Both together ; which is alfo confonant to the praaice of the Jewifh Church recorded in the Scripture. For B we read, that while the Priefts and Levites were offering up praifes to God, all Ifrael flood. And we learn from the Ritualifts of the Chriftian Church h, that when The Pfclms to be repeated (landing. c Exod. xv. 20. * 2 Sam. vi. j. 1 Chron. xv. 16. 1 Chron. v. 11. and xxix. 2?. • Bafil. in Pfalm. I.Tom. I. p. 126. B. Eufeb. Hiftor. Ecclef.lib. 2. c.iy. p. ey. C. Dionyf. Areop. de Ecclef. Hier. c. 3. p. 83. D. Ihd. Peleuf.l.i. Ep. 90. p. 29. A. f Aventin. Anna!. Bojorum. 1. 3. f. 300. as cited in Mr. Gregory's Poflhu- miuis works, p. 49. £ 2 Chron. vii. 6. b Vide Amal. Fort. lib. 3. cap. 3. Durand. Rational, lib. ;, cap. -¦ K4 they I3<* 10/ the Order Chap. |. they came ,to the Pfalms, they always fhew'd the affe&ion \y^Y\J of their.fouls by this pofture of their bodies. The Gloria §•' 7- At the end of every Pfalm, and of every part of the Pacri repeat- lit?'11 Pfalm1, and all the Hymns (except the Te Deum j 0f"li'hSh"'^ which, becaufe it is nothing elfe almoft but the GloriaPa- p^ims and tr> erilarg'd, hath not this Doxology annex'd) we repeat Hymns. Glory be to the Father, &c. a cuftom which Durandus would have us believe was inftituted by Pope Damafus at the requeft.of St. Jerom*: but for this there appears to be but little foundation. In the Eaftern Churches they never us'd this Glorification, but only at the end of the laft^ Pfalm, which they called their Antiphona or Allelujah, as being one of thofe Pfalms which had the Allelujah prefix'd to it ' : belt in France, and feveral other of the Weftern Churches it was us'd at the end of every Pfalm m : which is ftill con tinu'd' with us, to fignify that we believe that the fame God is worfhip'd by Chriftians as by Jews ¦ the feme God that is florify'd in the Pfalms, haying been from the beginning, , 'ather, Son, and Holy Ghoft, as well as now. So that the Gloria Patri is not any real addition to the Pfalms, but is only us'd as a neceffary expedient to turn the Jewifh Pfalms into Chriftian Hymns, and fit them for the ufe of the Church now, as they were before for the ufe of the Synagogue. 2K5"£ $• 8> The Prcfent dl'vM°n °f the Book of Pfelms into reading the feveral portions (whereby two feparate portions are affix'd Pfalms. to each day, and the circle of the whole to the circuit of the Month) feems to be more commodious and proper than any method that had been us'd before. For the divifion of them into feven Portions call'd Nodurns, which took up the whole once a week (as praais'd in the Latin Church) feem'd too long and tedious. And the divifion of them into twenty portions, to be read over in fo many days (as in the Greek Church) tho' lefs tedious, is too uncertain, every portion perpetually drifting its day : whereas in our Church, each portion being conftantly fix'd to the fame day of the mortth, (except there be proper Pfalms appointed for that day, as all the former Common-Prayer Books exprefs'd it,) the whole courfe is render'd certain and im moveable; and being divided into threefcore different por tions (i. e. one for every Morning, and one for every Even ing Service) none of them can be thought too tedious or | Set the Order how the Pfalter is ap pointed to be read. k Durand Rational, J, j, c. i,n. 17. Sol, 214, 1 Caffian. Inftitut. 1. *, c. 8. Strabo de Reb. EccleC c. 2j/. ™ Callian, ut fupra. burden- for Morning and Evening TrayerT 137 tmrdenfome. In all the old Common-Prayer Books in- Sea. 9. deed, becaufe January and March have one day above the V^*Y*S^ number of 30, which, (as concerning this purpofe was ap pointed to every month) and February which is plac'd between them both hath only 28 days ; it was order'd, that February Jhould borrow of either of the months (of January and March) one day : andfo the Pfalter-which was read in February, began- at the laft day of January, and ended the firft day of March. And to know what Pfalms were to be read every day, there was (purfuant to another Rubrick) a Column added in the . Calendar, to fhew the Number that was appointed for the Pfalms ; and another Table where the fame Number being found, fhew?d what Pfalms were to be read at Morning and Evening Prayer. But this being found to be troublefome and needlefs, it was order'd firft in the Scotch Liturgy, and then in our own, that in February the Pfalter Jhould be read only to the 28th or 29th day of the month. - And Ja nuary and March were inferted Into the Rubrick, which, before order'd that in May. and the reft of the months that had one and thirty days a-piece, the fame Pfalms Jhould be read the laft day of the faid months, which were read the day before : So that the Pfalter may begin again the firft day of the next month enfuing. §. 9. The Pfalms we ufe in our daily Service, are not ThePfaimsu taken out of either of the two laft tranflations of the Bi- *«?£*'£ the ble, but out of the Great Englijh Bible, tranflated by Wil- tranfiatienL Ham Tyndal and Miles C&verdale, and revis'd by Archbi- "" 8teat Bi" fhop Cranmer : for when the Common Prayer was com- bIe- pil'd in 15^8, neither of the two laft tranflations were extant. 'Tis true indeed, that at the laft Review the Epiftles and Gofpels were taken out of the new tranflation : and the Leffons too, fince that time, have been read out of King James the Firft's Bible. But in relation to the Pfalms, it was noted, that the Pfalter followeth the divifion of the He brews, and the tranflation of the ^ratf Englifh Bible fet forth and us'd in the time of King Henry the Eighth, and King Edward the Sixth ". The reafon of the continuance of which Order is the plainnefs and finoothnefs of this trarifla- "» tion . for the Hebraifms being not fo much retain'd in this as in the late tranflations, the verfes run much more mufi cal and fitter for devotion. Tho' as the old Rubrick in forms us, this tranflation from the 9th Pfalm unto the 148th » Si* [fA* Oiitf how He Pfalter is appointed to it nasi. •"?'"¦ pfal^ 138 , Of the Order Chap. 3. Pfalm, doth vary in numbers from the common Latin tranf- %^Y\J lation. Sed. 10. Of the Leffons. Theheffom; f\U R Hearts being now rais'd up to. God in praifing «hy they fol- \Jj and .admiring him in the Pfalms; we are in. a fit tem- pfaims. per and difpofition to hear what he fhall fpeak to us by his v/ord. And thus too a refpite or intermiffion is given to the bent of our minds : for whereas they were requir'd to beaaive in the Pfalms, it is fufficient if in the Leffons they hold themfelves attentive. And therefore now fol low two Chapters of the Bible, one out of the Old Tefta- f Ltt- antiquity of joining the reading of Scriptures to the publick devotions of the Church. Juftin Martyr fays, "Jt was " a cuftom in his time to read Leffons out of the Prophets " and Apoftles in the affembly of the faithful0." And the Council of Laodicea, held in the beginning of the fourth Century, order'd " Leffons to be mingled with the " Pfalms p." And Caffian tells us, that " it was the con- " fiant cuftom of all the Chriftians throughout Egypt to " have two Leffons, one out of the Old Teftament, and " another out of the New, read immediately after the " Pfalms ; a praaice, he fays, fo antient, that it cannot "¦ be known whether it was founded upon any human in- " ftitution V Nof has this praaice been peculiar to the Chrift'mns only, but conftantly us'd alfo by the Jews; who divided the Books of Mofes into as many Portions as there are weeks in the year : that fo, one of thofe Portions be ing read over every Sabbath-day, the' whole might be read 0 Apo!. 1. cap. $7. p. 131.. Pij-oo. B. P Can. 17. Concil. Tom.i. eol. j « Caffian. de laft, Mon. lib. t. e. 4 thro' for Morning and Evening ^Prayer. 139 thro* every yearr. And to this anfwers that expreffion of Sea, xo. St. James r, that Mofes was read in the Synagogues every (^/yV Sabbath-day. And that to this Portion of the Law, they added a Leflbn out of the Prophets, we may gather from the 1 3th of the Aas, where we find it mention'd that the Law and the Prophets were both read in a Synagogue where St. Paul was prefent \ and that the Prophets were read at Jerufalem every Sabbath-day. §. 3. For the Choice of thefe Leffons and their Order, i»' 0rdcr f the Church obferves a different courfe. For the Firft Lef- ffffj* ^L font on ordinary days, fhe obferves only this ; to begin at dinary days, the beginning of the year with Genefis, and fo to continue on till all the Books of the Old Teftament are read over ; only omitting the Chronicles (which are for the moft part the feme with the Books of Samuel and Kings, which have been read before) and other particular Chapters in other Books, which are left out, either for the feme reafon, or elfe becaufe they contain genealogies, names of perfons or places, or fome other matter lefs profitable for ordinary hearers. The Song of Solomon, or the Book of Canticles, is whol- ^l°fJ0" ly omitted ; becaufe if not fpiritually underftood (which ^t°ted" y very few people are capable of doing, efpecially fo as to put a tolerably clear fenfe upon it) it is not proper for a mix'd Congregation. The Jews order'd that none fhould read it till they were thirty years old, for an obvious reafon which too plainly holds amongft us, Very many Chapters in Ezekiel are omitted, upon ac- Ezekiei why count of the myftical vifions in which they are wrapt up. omitted. Why fome others are omitted, does not fo plainly appear, tho' doubtlefs the Compilers of our Liturgy thought there was fufficient reafon for it. After all the Canonical Books of the Old Teftament Mf*\> nh3 are read thro' (except Ifaiah, which being the moft evange- "["tfi'.' Heal Prophet, and containing the cleareft prophefies of Chrift, is not read in the order it ftands in the Bible, but re- ferv'd to be read a little before, and in, Advent, to prepare in us a true faith in the myftery of Chrift's incarnation and birth, the commemoration of which at that time draws ' nigh :) after all the reft, I fey, to fupply the remaining part of the year, feveral Books of the Apocrypha are ap- Apocryphal pointed to be read, which, tho' not Canonical, have yet *">*• «*"" been allow'd, by the judgment of the Church for many „££"" ' ' Leffons. ' See Ainfworth on Gen. vi. 9- I " Va- 27- s" "f° Prideaux's Con- r AGs xv. 21. 1 ne&iofo Octavo, Vul. ». p. 3331 «c. ! Ver. ip. I ages >4£ Of the Order Chap, 3. ages paft, to be ecclefiaftical and good, neareft to divine CYN^ of any writings in the world. For which reafon the Books of Wifdom, Ecclefiafticus, Tobit, Judith, and the Maccabees, were recommended by the Council of Car- ihage wto be publickly read in the Church. And Ruffinus teftifies x, that they were all in ufe in his time, tho' not \vith an authority equal to that of the Canonical Books. And that the fame refpea was paid to them in latter ages, ffidore Hifpalenfis^ and Rabanus Maurus * both affirm. In conformity to fo general a praaice, the Church of England ftill continues the ufe of thefe Books in herspub- Jick Service : tho' not with any defign to leffen the autho rity of Canonical Scripture," which fhe exprefly affirms to ^ be the only rule of faith: declaring a, that the Church doth read the other Books far example of life and inftrucfion of manners, but yet doth not apply them to eftablijh any doc trine. Nor is there any one Sunday in the whole year, that has any of its Leffons taken out of the Apocrypha. For as the greateft affemblies of Chriftians are upon thofe days, it is wifely order'd that they fhould then be inftruaed out of the undifputed word of God. The Leffons out of the Apocrypha (except fuch of them as are affign'd to the Feftivals of the Saints) being all referv^d to the week-days in Autumn, when, by reafon of the harveft in the coun try, and the abfence of thofe, \yho have moft leifore, in the town, the Congregations are generally the thinneft : and even then too the fecond Leffons are conftantly taken out of Canonical Scripture, which one would think fhould be enough to filence our adverfaries ; efpecially as there is, more Canonical Scripture read in our Churches in any two months (even tho' we fhould except the Pfalms, Epiftles, and Gofpels) than is in a whole year in the largeft of their Meetings. But to, return : 7»eftrR Lef- §. 4. The courfe of the firft Leffons appointed for Sun- fons/«rSiui- jayS^ js different from that which is ordain'd for theweek- p' days. For from Advent Sunday to Septuagefima Sunday, fome particular Chapters out of Ifaiah are appointed, for the aforefaid reafon. But upon Septuagefima Sunday Ge- ( nefis is begun ; becaufe then begins the time of penance and mortification, to which Genefis fuits beft, as treating of the original of our mifery by the fall of Adam, and of God's fevere judgment upon the world for fin. For which reafon the reading of this Book was affix'd to Lent, even in the w Cap. 27. I * De Inftit. Ecclef. 1. 2. c. Si' x Ruffin. in Symb. I > In her fixth Article. y De Ecclef. Offic. lib. i. c. 11. | primi- for MornUg and Evening Trayer. i^t primitive ages of the Church \ Then are read forward SecL 10. the Books as they lie in order; not all the Books, but (be- Wv>sx» caufe more people can attend the publick worfhip of God upon Sundays than upon other days) fuch particular Chap ters are felect.ed, as are judg'd moft edifying to all that are prefent. And if any Sunday be (as fome call it) a privi- leg'd day, i.e. if it hath the hiftoryof it exprefs'd in Scrip ture, fuch as Eafter-day, Whit-Sunday, &c. then are pe culiar and proper Leffons appointed. §. j. Upon Saints-days another order is obferv'd: For n^riiLer- hpon them the Church appoints Leffons out of the moral fons fir Books, fuch as Proverbs, Ecclefiaftes, Ecclefiafticus, and s»in"-d»y*. Wifdom, which containing excellent inftructlons of life and converfation, are fit to be read upon the days of Saints, whofe exemplary lives and deaths are the Caufes of the Church's folemn commemoration of them, and commen dation of them to us. §. 6. Other Holy-days, fuch as Chriftmas-day, Circum- For other cifion, Epiphany, &c. have proper and peculiar Leffons ap- Holy day«j> pointed fuitable to the occafions, as fliall be fhewn hereaf ter when I fpeak of thofe feveral days. I fhall only ob ferve here, that there have been proper Leffons appointed on all Holy-days, as well Saints days as others, ever fince St. Auftin's time c : tho' perhaps they were not reduc'd into an exaa order till the time of Mufieus, a famous Prieft of Maffilia, who liv'd about the year 480. Of whom Genna- dius writes that he particularly apply'd himfelf, at the re- queft of St. Venerius a Bifhop, to choofe out proper Lef fons for all the Feftivals A in the year. §. 7. As for the Second Leffons, the Church obferves the The Order »/ fame courfe upon Sundays as fhe doth upon Week-days ; '*« Second reading the Gofpels and ABs of the Apoftles in the Morning, ns" and the Epjfiles at Evening,, in the feme order they fland in the New Teftament ; .except upon Saints-days and Holy-days, when fuch Leffons are appointed, as either explain the my- ftery, relate the hiftory, or apply the example to us. §. 8. The Revelation is wholly omitted, except the firft The Revel*- and laft Chapters (which are read upon the day of St. John tion<™i««/, the Evangelift, who was the Author;) and part of the 10th w "^ Chapter (which containing the praifes and adoration paid to God by the Angels and Saints in heaven, is very properly appointed to be read on the Feftival of All-Saints.)' But except upon thefe occafions, none of this Book is read o- 6 Chryfoft. Tom. I. Horn. 7. p. 106. 1 c Auguft. in Procem. Ep. Johan. & Tom. 2; Horn. 1. p. 10. Edit. Pa- I d Gennadius de Virit illuflribus. cap. rif. 1600, I 7 j. penly The antiamty and ufiful- tufs of this method. Of the Order penlyin the Church for Leffons, by reafon of its obfeuK* ty, which renders it unintelligible to meaner capacities. §. ¦ 9. And thus we fee, by the prudence of the Church, the Old Teftament is read over once, and the New thrice (i. e. excepting fome lefs ufeful parts of both) in the fpace of a year, conformable to the praaice of the antient Fa thers : who. (as our Reformers e tell us) fo order'd the mat ter, that all the whole Bible, or the greateft part thereof, jhould be read over Once every year ; intending thereby that the Clergy, and efpecially fuch as were Minifters in the Con gregation, Jhould (by often reading and meditating in God's word) be jtirr'd up to godlinefs themfelves, and be more able to exhort others by wholfome doBrine, and to confute them that were adverfaries to the truth: and further, that the Peo* pie (by daily hearing the holy Scriptures read in the Church) might continually profit more and more in the knowledge of God, and be more infiam'd with the love of his true religion. Whereas in the church of Rome this godly and decent order was fo alter' d, broken, andneglefied, by planting in uncertain* Stories and Legends, with multitude of Refponds \, Ver- fes f , vain repetitions, Commemorations **, and Syno- dals ft ; that, commonly, when any Book of the Bible was Legends,uhat they Rerponds,what they mere.Verfes, «>£««, Commernor tmma,what Synodals,what they mere. ¦* Uncertain Stories and Legends.'] By thefe are to be underflood thole Le gendary Stories, which the Roman Breviaries appoint to be read on their Saints- days; which being almoft as numerous as the days in the year, there is tiardly a day free from having idle tales mix'd in its Service. Nor is this remarkable only in their Leffons upon their modern Saints; but even the (lories of the A- polUes are fo fcandaloully blended with Monkifh fiftions, that all wife and con scientious Chriftians mud naufeate and abominate their Service. ¦f Refponds.'] A Refpond is a ftiort Anthem, interrupting the middle of a Chapter, which is not to proceed till the Anthem is done. The long Refponfes? are us'd at the clofe of- the Leflbns. $ Verfes.] By the Verfes here mention'd, are to be underflood either the Verficle that follows the Refpond in the Breviary, or elfe thofe Hymns which are proper to e*/ery Sunday and Holy-day : which (except fome few) are a par cel of defpicable Monkilh Latin verfes, compos'd in the mofl illiterate ages of Chriftianity. ** Commemorations.] Commemorations are the mixing the Service of fome Holy day of lefler nore, with the Service of a Sunday or Holy-day of greater eminency, on which the lefs Holy-day happens to fall. In which cafe it is ap pointed by the ninth general rule in the Breviary, that Only the Hymns, def ies, &c. and fome other part of the Service of the lefler Holy-day be annexed to that of the greater. •jfj- Synodals.] Thefe were the publication or recital of the provincial confli- ttttiens in the Pariih Churches. For after the conclufion of every provincial' Sy nod, the Canons thereof were to be read in the Churches, and the tenor of chem to be declar'd and made known to the people : and fome of them to be annually repeated on certain Sundays in the year". ' In tht Preface concerning the Service J nerd Synodals in the Prtfau concerning of the Church. I the Service of the Church. i Sec Dr. Nichols in his Notts m the \ begunf for Morning and Evening Trayef. 143' began, after three or four Chapters were read out, all the SeSt. 10. reft were tinread. And in this fort the Book of Ifaiah was \^s*f\j begun in Advent, -and the Book of Genefis in Septuagefima : but they were only begun, and never read thro' ; after like fort were other Books of holy Scripture us' d.——— Moreover, the number and hardnefs of the rules called the Pie *, and the manifold changings of the Service, was the caufe, that to turn the book only was fo hard and intricate a matter, that many times there was more bufinefs to find out what Jhould be read, than to read it when it was found out. Thefe inconveniencies therefore confider' d, here is fet forth fuch an order, whereby the fame Jhall be redrefs'd. And for a readinefs in this matter, here Js drawn out a Calendar for that purpofe, which is plain and eafy to be underftood; where in (fo much as may be) the reading of holy Scripture is fo fet forth, that all things jhould be done in order, without breaking one piece from another. For this caufe be cut off Anthems, Refponds, Invitatories, and fuch like things, as did break the continual courfe of the reading of the. Scripture. Tet, becaufe there is no remedy, but that of neceftity there muft be fome rules; therefore certain rules are here fet forth, which as they are few in number, fo they are plain and eafy to be underftood. So that here you have an order for Prayer, and for the reading of the holy Scripture, much agreeable to the mind and purpofe of the old Fathers, and a great deal more profitable and commodious, than that which of late was us'd. It is more profitable, becaufe here are left out many things, whereof fome are untrue, fome uncertain, fome vain and fuperftitious; and nothing is ordain'd to be read, but the very fure word of God, the holy Scriptures, or that which is agreeable to the fame; and that in fuch a language and or der, as is moft eafy and plain for the under ftanding both of the readers and hearers : It is alfo more commodious, both for the jhortnejs thereof, and for the plainnefs of the order, and for that the rules be few and eafy. * Pie.] The word Pie fome fuppofe derives its name from TIsta%, p:, , r which the Greeks fometimes ufe for Table or Index; tho' others think thefe ,.ii-f Tables or Indexes were call'd the Pie, from the parti-colour'd letters whereof " - they confided : the initial, and fome other remarkable letters and words be ing done in red, and the reft all in black. And upon this account, when they tranflate it into Latin, they call it Pica. From whence it is fuppos'd. that, „. when Printing came in" ufe, thofe letters which were of a moderate fee (i. e. ?,ca Le,ter*< about the bignefs of thofe in 'thefe Comments and Tables) were call'd Pica f"m "»*«* Letters'1. fo call'd. * Set Dr. Nichols, as above, upon tht nord Pie. §. 10. The 144 Of the Order Chap. 3. §. 10. The Scripture being the word of Godj and fo f O-YVJ declaration of his will ; the reading of it or making k The Pof.«re known to the People is an aa of authority, and therefore 'Iff' Min" the Minifter that reads the Leflbns is to ftand. And be caufe it is an Office direaed to the Congregation, by all the former Common - Prayer - Books, it was ordered, that (to the end the People may the better hear) in fuch places where they do fing, there Jhall the Leffons be fung in a phti& tune, after the manner of diftinB reading : andlikewtfe the- Epiftle and the Gofpel. But that Rubrick is now left out, and the Minifter is only direaed to read diftindly with an audible voice, and to turn himfelf fo as he may beft be heard of all fuch as are prefent: which fhews, that in time of Prayer the Minifter us'd to look another way ; a cuftom Heading- ftjil obferv'd in fome Parifh-Churches, where the Readihg- TT Desks1" Pews nave two ^es^s 5 one f°r me Bible, looking towards the body of the Church to the People; another for the Prayer-Book, looking towards the Eaft or upper end of the Chancel;, in conformity to the praaice of the primi tive Church, which, as I have already e obferv'd,- paid a more than ordinary reverence in their worfhip towards the Eaft. jt« Naming §. n. Before1 every Leflbn the Minifter is direaed to tftheLeffon, g;ve notice fo the People what Chapter he reads, by feying, *"*" Here beginneth fuch a Chapter, or Verfe of fuch a Chapter, of fuch a Book: that fo the people, if they have their Bibles with them, may, by looking over them, be the more at tentive. The care of the primitive Church in this cafe was very remarkable. Before the Leflbn began, the Deacon firft ftood up, calling out aloud, Let us liften, my Bre thren ; and then he that read, invited his audience to atten* tion, by introducing the Leflbn with thefe words, Thus faith the Lord1. After every Leffon the Minifter with us is-. alfo direaed to give notice that it is finifhed, by feying, Here endeth the firft or fecond Leffon; which is the form now prefcrib'd inftead of the old one^ Here endeth fuch a Chapter of fuch a Book, which were" the words enjoin'd by all our former Liturgies. ¦ thtpofiure of §• 12- As for the People, there is no pofture prefcrib'd the People, for them ; but in former tinies they always ftood to fhew their reverence. It is recorded of the Jews in the Book of Nehemiah g, that when Etra open'd the Book of the Law, in the fight of the People, all the People ftood up. And in the « Pag. 89. I 8 Chap. viii. Ver. f. f Chryfoft. in Aa. o. Horn. 19. | 3 firft for Morning and Evening 'Prayer. i^ firft ages of Chriftianity thofe only were permitted to fit, Sea. to; who by reafon of old age, or fome other infirmjty, were *S not able to ftand throughout the whole time of divine Ser-1- vice h. And it is very, obfervable, that another ceremony us'd. by the Chriftians of thofe times, before the reading of the Leffons, was the wajhing their hands1, a ceremony feid to be ftill us'd by the Turksi, before they touch their Alcoran, who alfo write thereupon, Let no unclean perfon touch this k : which fhould excite us at leaft to prepare our. felves in fuch a manner, as may fit us to hear the word of God, and to exprefs fuch outward reverence, as may tef- tify a due regard to its Authori SedL n. Of the Hymns in general. THE ufe of Hymns among Chriftians is undoubtedly The Antiaiti- as old as the times of the Apoftles1: and we learn 'J"/11711""' both from the obfervation of St. Auguftin m, and from the Canons of the Church n, that Hymns and Pfalms were in termingled with the Leffons^ that fo by variety the People might be fecur'd againft wearinefs and diftraaion. §.2. But befides Antiquity, Reafon calls for this interpo- The reafon*. fition of Hymns, in refpea to the great benefit we may re- blm'fs «f ceive from the word of God: for if we daily blefs him for ^.eflbm- our ordinary meatand drink, how much more are we bound to glorify him for the food of our fouls? §. 3. That we may not therefore want forms of praife r^m frfi \ proper for the occafion, the Church hath provided us with added. two after each Leffon, both in the Morning and Evening- Service 5 leaving it to the difcretion of him that miniftreth, to ufe thofe which he thinks moft convenient and fuitable ; tho' in the firft Commons-Pray er-Book of King Edward VI. there was only one provided for a Leflbn ; the 100th,' the 98th, and the 67th Pfelms,_ not being added till iff 2. The Te Deum And the Benedicite indeed were both in the firft Book ; but not for choice; but to be us'd one at one time of the year, and the other at another, as the next Section will fhew. b Auguft. Serm. 300. in Append, ad Tom. f. col. 704. B. i Chryf. Horn. 73. in Joan. Tom. 2. p. 776. lin. 3, 4. . _ * Mr. Gregory's Preface to his Notes mi Obfervatitnt upon Scripture, pag. 3. 1 Mat. xxvi. 30. Col, v. 16. James v. 13. °> Serm. 176, Tom. j.col.833. D. " Concil. Laod. Can. 1*7. Concil.TornV I. col* 1700, B, Sea. 346 , Of the Order , - Chap. '3:. .¦- ''* Sect 12. OftheHymtis after theBtH Leflbns. Hymns after TjAV ING heard - the holy precepts and ufeful exam- fons!' 1J- P,es> ^e comfortable' promifes and juft- threatnings co-ntain'd inthe^r/? Leffon, we immediately break out into prating God for illuminating Our minds, for quickning our affeaions," for reviving our hopes, for awakening our floth, and for- confirming our refolutions. The Te I- For our fupply and afiiftance in which reafonable du- Deum and ty, the Church has provided us two antient Hymns ; the iTfitlird. one call'd Te Deum, from the firft words of it in Latin ¦ ' (Te Deum Lattdamus, We praife thee, 0 God;) the other Benedicite, for the feme reafon, the beginning of it in Latin being Benedicite omnia Opera Domini Domino; or, 0 all ye vjorks of .the Lord, blefs- ye the Lord. The former of thefe is now moft frequently us'd, and the latter only upon fome particular occafions. The Original ¦_ §. 2. The firft (as it is generally believ'd) was compos'd of there by ' St. Ambrofe for the baptifm of St. Auguftin° : fince Veum- which time it has ever been held in the greateft efteem, and daily- repeated in the Church : fo that it is now of above thirteen hundred years ftanding. The Hymn it felf is ra tional and majeftick, and in all particulars worthy of the Spoufe of Chrift : being, above all the compofures of men; uninfpif'd, fitteft for the tongues of Men and Angels. Of the Bene- II. The other was an ancient Hymn- in the Jewifh dicite, or Church,- and adapted into the publick devotions of theChri- ihree chii-* *t'ans from the moft early times. St. Cyprian quotes it as dren, its part of the holy Scriptures p : in which opinion he .is fe- Antiquity. conded by Ruffinus, who very feverely inyeighs againft St. Jerom for doubting of its divine authority ; and informs us that it was us'd in the Church long before his time, whos himfelf liv'd A. D. .390 V And when afterwards it was left out by fome that perform'd divine Service; the fourth Council of Toledo, in the year 633, commanded it to be us'd, and excommunicated the Priefts that omitted it r. Our Church "indeed does not receive it for Canonical Scrip- _ ° St. Grej;. Lib. 3. Dial. cap. 4. men tions Dzcwsliijljop ,.f Milap. A. D.s.60, Who, k, the firft SsoS- „/ the Chronicles ¦ttrit by kim, gives an account of this. See alfi Jr. Bennet Reg. cap. 11. r- De Orat. Dom. p. 142. 1 Ruffin. 1: i. adv. Hieron. r Can. 14, Concil. Tom. f. col. 1710. CD. ' &: ture, for Morning and "TZventng 'Prayerl 1 47 .tiire, becaufe it is not to be found in the Hebrew, nor was Sea. 12^ allow'd in the Jewifh Canon '; but It is notwithftianding an t^o^c/ exaa paraphrafe of the 148th Pfalm, and fo like it in words and fenfe, that -whoever defpifeth this, reproacheth. that part of the canonical writings. §. z. As to the SubjeB of it, it is an elegant fummonsto The Subject all God's works'to. praife him ; intimating that, they all fet "/"• out his glory, and invite us, who hive the benefit of them, to join with thefe three Children (to whom fo great' and wonderful a deliverance was given) in praifing and magni fying the Lord for ever. §. 3. So that when we would glorify God for his works, whenpropef which is one main end of the Lord's-day ; or when the to be us'd. Leflbn treats of the creation, or fets before us the wonder ful works of God in any of his creatures, or the, ufe he! makes of them either ordinary or miraculous for the' good of the Church; this Hymn may very feafonably be us'd. Tho' in the firft Common-Prayer-Book of King Edward VI. Te Deum was appointed daily throughout the year ¦; except in Lent, all the which time in the place of Te Deum, Be- nedicite was.to be us'd. So that,: as I have already obferv'd, they were not originally inferted for choice;' but to be- us'd at different parts of fhe year. But when fhe fecond Book came out with double Hymns for the othef Leflbns; thefe alfo were left indifferent at the -difcretion of the Mi nifter, and the words, Or this Canticle-, inferted before the Hymn we are now fpeaking of. III. After the firft Leflbn at Evening-Prayer, two other of the' Mag-. Hymns are appointed, both of them taken out of canonf- ^"Inkf* cal Scripture : fhe firft is the Song of the bleffed Virgin, huffed y^gia call'd the Magnificat, from its firft word in Latin. It is Mary. Ihe firft Hymn recorded in the new Teftament, and from Its ancient- ufe among the primitive Chriftians, has beencon- finu'd in the Offices of the feform'd f Churches abroad, as well as in ours. For as the holy Virgin,1 when fhe refieaed upon the pro mifes oP the, old Teftament, now about to be fulfill'd in: lihe myfter'ious conception and happy ¦ birth, of which God had defign'd her to be the inftrumetit, exprefs'd her joy in this form; fo we, when we hear in the Leflbns like exam ples of his mercy, and are told of thofe prophecies and pro mifes which were then fulfill'd, may not improperly rejoice f1 Set Dwell"* View of therefirm'd Churches, p. 38. L 2 fVitfc H» Of the Order Chap. 3. with her in .the feme words, as having a proportionable Ks~fKj feate of intereft in the fame blefiing. of the IV. But when the firft Leflbn treats of fome great affd xcvin"1 temporal deliverance granted to the peculiar People of God, we have the 98th Pfalm for variety ; which tho' made on occafion of fome of David's viaories, may yet be very pro perly apply'd to our felves, who, being God's adopted Children, are a fpiritual Ifrael, and therefore have all ima ginable reafon to blefs God for the feme, and to call upon the whole creation to join with us in thankfgiving. This was one of thofe which I have already obferv'd, was firft added to King Edward's fecond Common-Prayer. SecT:. 13. Of theHymns after the SecondLctibns: KhXcS" TT A V I N G exprefs'd our thankfulnefs to God in one Leffon™ J"! of the above-mention'd Hymns for the light and in- ftruaion we have recejv'd from the firft Leflbn ; we are fitly difpos'd to hear the clearer revelations exhibited to us in the fecond. Of the Bene- I. As to the Second Leflbn in the Morning, it is always &»"»/¦ Za- -ta^n out eitner °f 'be Gofpels or the Ails; which contain charias. ** an hiftorical account of the great work of our redempti on : and therefore as the Angel, that firft publifh'd the glad tidings of falvation, was join'd by a multitude of the hea venly hoft, who all break forth in praifes to God; fo when the fame tidings are rehears'd by the Prieft, both he and the People immediately join their mutual gratulations, praifing God, and feying, Bleffed be the Lord God of Ifrael, for he hath vifited and redeemed his People : and hath rais'd up a mighty falvation for us in the houfe of his fervant David, &C Being the Hymn that was compos'd by good old Zacharids, at the circumcifion of his fon, St. John the Baptift % and containing a thanksgiving to God for the incarnation of our Saviour, and for thofe unfpeakable mercies, wfiich (tho' they were not' then fully compleated) were quickly after wards- the fubjea of the whole Church's praifes. of the c* II. For variety the hundredth Pfalm was alfo appointed piaim. by King Edward's fecond Book, in which all lands and na tions are invited and call'd upon to ferve the Lord with f_Luke i. 57. gladnefst for Morning and Evening 'Prayer. i49» gladnefs, and come before his prefence with a Song, for his SeQ. 13. exceeding grace, mercy, and truth, which are fo eminently \^^f^f fet forth in the Gofpels; III. After the fecond Leflbn at Evening, which is al-# '*<*afle ways out of the Eptftles, the Song of Simeon, call'd Ntyte Dimittis, is mo# commonly us*d. The Author of it is fuppos'd to have been he whom the Jews call Simeon the Juft, fon to the famous Rabbi Hilkl", a man of eminent integrity, and one who oppos'd the then common opinion of the Mefliah's temporal kingdom: The occafion of his compofing it, was his meeting Chrift in the Temple, when he came to be prefented there, wherein God fulfill'd his promife to him, that he fhould hot dje till he had feen the Lord's Chrift w. And tho' we cannot fee our Saviour with our bodily eyes as he did ; yet he is by the writings of the Apoftles daily prefented to the eyes of our faith :' and therefore if we were much concern'd for heaven, and as loofe from the love of the world as old Simeon was, and we ought to be; we might, upon the view of Chrift in his holy word, be daily ready to fing' this Hymn, which is taken into the Services of all chriftian Churches in the world, Greek, Ro man, and Reformed, and was formerly very frequently fung by Saints arid Martyrs a little before their deaths. IV. Inftead of it fometimes the fixty feventh Pfalm is 0/ the us'd, (being one of thofe that was introduced in King Ed- p^11* ward's fecond Liturgy) which being a Prayer of David for the coming of the Gofpel, is a proper form wherein to ex prefs our defires for the farther propagation of it. N. B". It ought to be nqted, that both the fixty feventh and hundredth Pfelm, being inferted in the Common- Prayer Books in the ordinary verfion, ought fo to be us'd, and not to be fung in Sternhold and Hopkins, or any other Meetre, as is now tne cuftom in too many Churches, to the joftling out" of the Pfalms themfelves, exprefly coritrar ry to the defign of the Rubrick : which, if not prevented, may in time make way for farther innovations and grofs irrregularities. " Vid. Scultet. Exercitat. Evang. 1. J on the Place. ». If. 61, and Lightfoot'/ Harmony \ » Luke ii. *6, L 3 Se&- ? 59: Of the Order Chap. 3. : '• , : ScO:. 14. Of the Apoftles Creed. p»« creed. /""j-1 H 6' the Scriptures" be a perfoa revelation of all di- Jti vine truths neceffary to falvation; yet the fundamen-' tal articles of our faith are fo difpers'd there, that it was thought neceftary to collea ' out of thofe fecred writings one plaiti and fhort* fufnmary of fundamental doarines, which might eafily be uhdefftood and refnember'd by all Chriftians. ; my f° caii-d. •* §. i. This fummary, from the firft word in Latin Credo, is Commonly call'd the Creed; tho' in Latin it is call'd Sym- Why caii'd bolum, for which feveral reafons are:giveh r as firft that it' feymboium. is an allufion to the cuftom of feveral perfons meeting to gether to eat of one cdtrrmon fopper, whither every one brings fomethingforhisfhare to make up that common meal, which from hence was call'd- Symbdlum, from the Greek word'[zi>/AAkiW| which fignifies to throw" Or caft together: Even -fo, fey fome*, the Apoftles met together,, and each one put or threw in his article to compofe this Symbol. Another figrrification of the word is fetch'd from mili tary 'affairs, where it is us'd to 'denote; thofe marks, figns, or watch-words, &c. whereby the foldiers of an army di-- ftinguifli'd and knew each other: In like manner, as foirie thiiiky, by this Creed the true foldiers of.J.efus Chrift were idfftinguifh'd from all others, and difcern'd from thofe who *vere only falfe and hypocritical pretenders, • ' But the moft natural fignification of the word feems tq be deriv'd from the Pagan Symbols, which were fecrer marks, words, or tokens, communicated at the time of initiation, or a little before, unto thofe who were confer crated or entred into their referv'd or hidden rites, and to none elfe ; by the declaration., manifeftatioh, or pronunci ation whereof thofe more devout Idolaters knew each Or ther, and were with all freedom and liberty of accefe ad mitted to that more intimate myfteries, i. e. to the fecret worfhip and rites of that God, whofe Symbols they had receiv'd ; from whence the multitude in general were kept but and excluded; which feid Symbols' thofe, who- had re ceiv'd them, were oblig'd carefully to conceal,- and not, oii * RufSn. Expof. in Symb. Apod, ad calcem Cyprian. Oper. pag. i-/. Caffi an. de Incarn.Dom. 1, 6. c. 3. p. 1046 v Ruffin. ut fupra. Maxim. Tauri* nenf. Homil.in Symbol. ap.Bibliothec. Vet. Patr. Colon. Agrippin. 1 6 1 8. Tom. Acrebar. 1618. If, g, 3g. any for Morning and Evening Trayer. 1 5 i any account whatfoever, to divulge or reveal1'/ And for Sea. 14- rhe fame reafons the Apoftles Creed is "thought by fome to t^Y^ have been term'd a Symbol, bedaufe it was fWdioufly con- ceal'd from the Pagan world, and riot -reveal'd to -the Cate chumens themfelves, till juft before their 'Baptifrri or initia tion in the chriftian1 my fteries; when it was deliveridtd therri as that fecret note, mark, or token, by which the faithful in all parts of the world might, without any danger, make themfelves known to one another*. §. 3. That the whole Creed, as we now ufe it, wasdrawnr''fA,m', tnat f°. wbilft we are making Profeflion of our Eaft. faith in the bleffed Trinity, we may look towards that quar ter of the heavens, where God is fuppos'd to have his peciii liar refidence of glory '. Reverence to §. 9. , When we come to the fecond article in this Creed, thelan) "f 'n wn'cn tna name of Jesus, is mention'd, the whole Cqn- , Ma?."* gregation make obeifance, which the Church (in regard to 1 that paffage of St. Paul, That at the name of Jesus every knee jhould k bow) exprefly enjoins in her 18th Canon : or dering, that when in time of divine Service the Lord JESUS fhall be mention'd, due and lowly reverence Jhall be done by all perfons prefent, as it has been accuftom'd ; teftifying by thefe outward ceremonies and geftures their inward humility, chriftian refafution, and due acknowledgment, that the Lord ( Jesus Christ,, the true eternal Son of God, is the only Sa viour of the world, in whom alone all the mercies, graces, anti promifes of God to mankind, for this life, and the life to come, are fully and wholly compris'd. e Rom. x. 14. I 1 See Mr. Gregory, as quoted in " See Durell'i VitV, &l. Sect, I. J. 1 note >> in pag. 89. »4- P- J7- ¦ 1 * Phil. ii. le. Se6L for Morning and Evening 'Prayer. 153 Sea. if. Scft. 15. Of St. Athanafius'* Creed. v*ons-» WHETHER this Creed was compos'd by Athanafius f' c''«> *f or not, is matter of difpute: In the Rubrick before fm^ ! *ra" it, asenlarg'dat the Review, it is only feid to be commonly call'd the Creed of St- Athanafius: But we are certain that it has been receiv'd as a treafure of ineftimable price both by the Greek and Latin Churches for almoft a thoufand years. §. 2. As to the matter of it, it condemns all ancient The. Scruple and modern Herefies, and is the fum of all Orthodox Divi-^*^ nity. And therefore if any fcruple at the denying Salva- it. tion to fuch as do not believe thefe articles ; let them re member, that fuch as hold any of thofe fundamental Here* ties are condemn'd in Scripture ' : from whence it was a primitive cuftom, after a confeffion of the orthodox faith, to pafs an anathema againft all that deny'd it. But how ever, for the eafe and fetisfeaion of fome people who have a notion that this Creed requires every perfon to aflent to, or believe, every verfe in it on pain of Damnation ; and who therefore (becaufe there are feveral things in it which they cannot comprehend) fcruple to repeat it for fear they fhould anathematize or condemn themfelves ; I defire to offer what follows to their confideration, vie. That how- Ibever plain and agreeable to reafon every verfe in this Creed may be ; yet we are not requir'd, by the words of the Creed, to believe the whole on pain of Damnation. For all that is requir'd of us as neceffary to falvation , is, that before all things we hold the Catholick Faith : and the Catholick Faith is, by the 3d and 4th verfes explained to be this, that we worfhip one God in Trinity, and Trinity in Uni ty : neither confounding the perfons if nor dividing the fub- ftance. This therefore is declar'd neceffary to be believ'd : But all that follows from hence to the 26th verfe, is only brought as a proof and illuftration of it ; and therefore re quires our affent no more than a Sermon does, which is made tq prove or illuftrate a Text. The Text, we know, is the word of God, and therefore neceffary to be believ'd : but no perfon is, for that reafon, bound to believe every particular of the Sermon dedue'd from It, upon pain of damnation, tho' every tittle of it may be true. The fame I take it to be in this Creed: The belief of the Catholick Faith before mention'd, the Scripture makes neceffary to falvation, and therefore we muft believe it : but there is no » 1 John ii, &23 13.— v. 10.— z Pet. ii. ». . feci 154 Of the Order £Chap. 3. fuch neceflity laid upon us to believe the illuftration that is \S-Y\S there given of it, nor does the Creed it felf require it: for it goes on in the 26 h and 27th verfes, in thefe words, So that in. all things as is aforefaid, the Unity in Trinity, and .the Trinity in Unity is' to be worjhip'd: He therefore that will be fav'd, muft thus think of the Trinity. Where it plainly paffes off from that illuftration, and returns back to the 4* and ftb verfes, requiring only our belief of the Ca tholick Faith, as there exprefs'd, as neceffary to falvation, viz. that One God, or Unity in Trinity, andTrinity in Unity is to be worjhiped. All the reft of the Creed, from the 27th verfe to the end, relates to our Saviour's Incarnation; which indeed is another effential part of our faith, and as neceffary to be believ'd as the former : but that being ex prefs'd in fuch plain terms, as none, I fuppofe, fcruple, I need not enlarge any farther. jmryfaidon §. 3. The reafons why this Creed is appointed to be faid tha*°?n-din uPon ta0^e ^S fpecify'd in the Rubrick, are, becaufe XBRubrick. f°me of them are more proper for this Confeffion of Faith, which, being of all others the moft exprefs concerning the Trinity, is for that reafon appointed on Chriftmas-day, . Epiphany, Eafter - day, Afcenfion - day} Whit - Sunday, and Trinity-Sunday ;. which were all the days that were appoint ed for it by the firft Book of King Edward : But in his fecond Book it was alfo enjoin'd on St. Matthias, and fome other Saints - days, that fo it might be repeated once in every month. SedL 1 6. Of the Verficles before the Lords 'Prayer. T-egoodOt- '~T~,HE Congregation, having now their confciences ab- thod"ofo\1r' J- f°lv'd from <">> tneir affeaions warm'd with thankfe 'Service. giving, their underftandings enlightn'd by the word, and their faith ftrengthen'd by a publick profeflion; enter fo- lemnly in the next place upon the remaining part of divine worfhip, viz. Supplication' and Prayer, that is, to ask thofe things which are requifite and neceffary, as well for the body as the foul. Pr. The §. 2. But becaufe they are not able to do this without ^ordbewith God's help; therefore the Minifter firft bleffes them with *°u' The Lord be with you; which, it muft be obferv'd too, is a very proper falutaf ion in this place, viz. after a publick and folemn profeflion of their faith. For St. John forbids us to fey to any Heretick, God fpeedm; and the primitive Chri- : '". ™ a. John 10, it. ftians for Morning 'and Evening Prayer] i$$ Scc\. 16. ^Eans were never allow'd to felvrte any that were excom municated n. But when the Minifter hath heard the whole Congregation rehearfe the Creed, andfeen, by their ftand ing up at it, a teftimony of their affent to it ; he can now falute them as brethren and members of the Church. Bat becaufe he is their Reprefentative and Mouth to God, they return his falutation, immediately replying, And with thy A„f„. And Spirit : both which fentences are taken out of holy Scrip- with thy ture°, and together with that falutation, Peace be with you s^'lt' (which was generally us'd by the Bifhop inftead of the Lord he with ' } you) have been of Very early ufe in the Church q, efpecially in the Eaftern part of it, to which, as an ancient Council feysr, they were deliver'd down by the Apoftles thernfelves : and it is obfervable that they always denoted (as here) a tranfition from one part of the divine Service1 to another. §. 3. In the Heathen Sacrifices there was always oncto Pr. Let m cry, Hoc agite, or to bid them mind what they were about. vn^ And iii all the old chriftian Liturgies the Deacon was wont to call often upon the People, «*/»"« &v$cvi6iv,, Let us pray earneftly ; and then again, e&eVrjw, more earneftly. And the feme vehemence and earneft devotion does our Church call for in thefe words, Let us pray; warning us thereby to. lay afide all wandring thoughts, and to attend to the great work we are about; for tho' the Minifter onlyfpeaks moft of the words, yet our atfeaions muft go along with every petition, and fign them all at laft with an hearty Amen. §. 4. But being unclean like the Lepers recorded by St. F- Loti hJve Luke ', before We come to addrefs our felves to God, we ™rcy up°a begin to cry Lord have mercy on us ; left, if we fhould un worthily call him Our Father, he upbraid us as he did the Jews, If I be a Father, where is mine honour1 1 And it is to be obferv'd, that the Church has fuch an awful reverence for the Lord's Prayer, that fhe feldom fuffers it to be us'd without fome preceding preparation. In the beginning of the Morning and Evening Service, We are prepar'd by the Confeffion of our Sins, and the Abfolution of the Prieft ; and very commonly in other places by this fhort Litany : whereby we are taught firft to bewail our unworthinefs, and pray for mercy ; and then wkh an humble boldnefe to look " Capital Carol. Mag. l.f.e. 42. • Ruth ii. 4. z ThefT. iii. 16. a. Tim. iv. zx. Gal. vi. 18. F Durand. Rational, lib. 4. c. 14. $. 7. fol. n 1, 1 Chryf. inColoffi t. Horn. 3- Tain. 4. p. 107.1111.3. &c. Ifid.Peleaf. I. 1.- Ep. 122.. pap. 44. A. ' Concil. Bracar. a. cap. 3. Tom. S- col. 740. B. f Chap. xvii. n, 15. f Mai. i. 6. ij6 Of the Order Chap. 3. up to heaven, and call God Our Father, and beg farther blefc' \s*\T\J fing's of him. As to the original of this form, it is taken out of the Pfalms % where it is fometimes repeated twice together ; to which the chriftian Church hath added a third, \h.Chrift have mercy upon us, that fo it might be a fhort Litany or Supplication to every Perfon in the bleffed Trinity : we have- offended each Perfon, and are to pray to each, and therefore we beg help from them all. ; It is of great antiquity both in the Eaftern and Weftern Churches; and an old Council orders it to be us?d three times a day in the publick Service", And we are inform'd , that Conftantinople was deliver'd from an Earthquake, by: the People's going barefoot in procefllon, and ufing this fhort- Litany x. TH r>rle * £T. B. The Clerk and People are here to take notice not 1m 2i t0 rePeat the laft of thefe Verficles, viz. Lord ba~e mercy ijird'iwve8 upon us after the Minifter. In the end of the Litany indeed mercy upon they ought to do it, becaufe there they are direaed to fey v^A'err"" all the three Verficles diftinaiy after him; each of them- being repeated in the Common-Prayer Book, viz. firft in a Roman Letter for the Prieft, and then in an Itaiick, which denotes the People's Refponfe. But in the daily Morning and Evening Service, in the Office for Solemnization of Matrimony, in thofe for the Vifitation of the Sick, for the Burial of the Dead, for the Churching of Women, and in the Commination, where thefe Verficles are fingle, and only the fecond printed in an Itaiick charaaer, there they are to be repeated alternately, and not by way of repetiti-* on: fo that none but the fecond Verficle, viz. Chrift have mercy upon us, comes to the People's turp, the firft and laft belonging to the Minifter. Seft. 17. Of the Lprd's Prayer. The tord*j " J ' HE Minifter, Clerk, and People, being prepared in prayer why J[ the manner that we have defcrib'd above, are now npeate again to fay the Lord's Prayer with a loud voice. For this confecrates and makes way for all the reft, and is therefore now again repeated. By which repetition we have this far ther advantage, that if we did not put up any petition of it 0 Pfal. vi. a.-r-li 1.— cxxiii. j. I col. 1680. C. 5 Concil, Vafenf.s.. Can. 3. Tom." 4. j * Paul. Diacon. 1. 16. c. 14. ' with for Morning and Evening 'Prayer. 157 With fervency enough before, we may make amends for it Sea. 17. ' now, by asking. that with a doubled earneftnefs. t^vv §. 2. By the Clerks in this Rubrick, (which was firft in- cierkj, «&* ferted in the fecond Book of King Edward) Ifuppqfewere '£. i- meant fuch perfons as were appointed at the beginning of the Reformation, to attend the incumbent in his perform ance of the Offices ; and fuch as are ftill in fome Cathedral and Collegiate Churches, which have Lay^Cierks (as they are call'd, being not always ordain'd) to look out the Lef fons, name the Anthem, fet the Pfalms and the like y ; of which fort I take our Parijh Clerks to be, tho' we have now feldom more than one to a Church. Se&. 1 8. OftheVcrRcksa.frer.theLords'Prayer. BEFORE the minifter begins to pray alone for the zfeVsGdet.' People, they are to join with him (according to the primitive way of praying) in fome fhort Verficles and Re- fponfals taken chiefly out of the Pfalms, and containing the fum of all the following Colle£ts< To the firft, 0 Lord, fhew thy mercy Wpon us,— -^ and grant us thy 2 falvation, anfwers the Sunday Collea, which ge nerally contains petitions for mercy and falvation. T«o the fecond, OLord,fave the King, and mercifully hear us when we call upon, * thee, anfwer the Prayers for the King and Royal Family. To the third, Endue thy Minifters with righteoufnefs, and make thy chofen People b joyful ; and the fourth, 0 Lord, fave thy People, and biefis thine c In heritance, anfwers the Collea for the Clergy and People. To the fifth, Give peace in our time, 0 Lord, 'becaufe there is none other that fighteth for us , but only thou, 0 d God, anfwer the daily Colleas for Peace; and to the laft, 0 God, make clean our hearts within us, ¦ — and take not thy holy Spirit from eus, anfwer the daily Colleas for Grace. §. 2. Againft two of thefe Verficles it is objeaed, that •*« object- the Church enjoins us to pray to God to give peace in our 0Q ""fr""4, time, for this odd reafon, viz. becaufe there is none other that fighteth for us but only God. But to this" we anfwer, r See the Clergy-man's VadeMecum. p. 202, 203. 1 Pfal. Ixxxv. 7. 1 Pfal. xx. ver. the laft, according to the Greek tranflation. \ * Pfal. cxxxii. 9. c Pfal. xxviii. 9, d 1 Chron. xxii. 9. • Pfal. Ii. 10, u. that iyS ... Of the Order ; Chap., 3. that the Church by thefe words does by no means imply/ \^YV that the only feafon of our defiring peace,, is becaufe we have none. other to fight for us, fave God alone; as if we Could be well enough content to be engag'd in war, had we any other to fight for us, befides God : But they are a more full declaration and acknowledgment of that forlorn con dition we are in,' who are not able to help our felves, and who cannot depend upon man for help ; which we confefs and lav before Almighty God, to excite the greater com panion in hi* divine Majefty. And thus the Pfelmift cries Out to God, Be not far from me; for trouble is near; for there is none to help1! Why the Mi- §. 3, The Rubrick which orders the Prieft to ftand up to ,ift,ri,to fay thefe Verficles, (which was firft added in ifff) Iima- ^heftVerficL S»ne to have been founded upon trie praaice of the Priefts 'in the Romijh Church. For it is a. cuftom there for the Prieft, at all the long Prayers, fo kneel before the Altar,-' and mutter them over foftly by himfelf:' but whenever he comes to any Verficles where the People are- to make their Refponfes, he rifes up and turns himfelf to them," in order to be heard : which cuftom the Compilers of our Liturgy might probably have in their eye, when they order'd the' Minifter toft/wd up in this place, Se&. 19.O/ the CollcStsftnd Prayers in general. 'heprtytrs T) E F O RE we come to fpeak of each of the following* lnfiVmZny -D Prayers in particular, it may not be amifs to obferve ton Colleas. one thing concerning them in general; viz. the reafon why they are not carry'd on in one continu'd difcourfe, but di vided into many fhort C'olleils, fuch as is that which our Lord himfelf compos'd. And that might be one reafon why our Church fo order'd it, viz. that fofiie might follow theexample^f our Lord, who beft knew what kind of Pray ers were fitteft for us to ufe. And indeed we cannot but find, by our own experience, how difficult it is to keep Our minds long intent upon any thing, much more upon fo great things as the -object and fubjea of our Prayers;' and that, do what what we can, we are ftill liable to wandrings and diftraaions : fo that there is a kind of neceflity to break 6ff fometimes, that our thoughts, being refpited for awhilej may with more eafe be fix'd again, as it is neceffary they f Pfalm xxii. rt'„ for Morning and Evening Prayer. 1 55> fhould, fo long as we are aaually praying to the fupreme Sea. 19. Being of the world. • v.^'W!* But befides, in order to the performing our devotions aright to the moft high God, it is neceffary that our fouls fhould be poffefs'd all along with due apprehenfions of his greatnefs and glory. To which purpofe our fhort prayers contribute very much. For every one of them beginning with fome of the attributes or perfeaions of God, and fo fuggefting to us right apprehenfions of him at firft ; it is ea fy to preferve them in our minds during the fpace of a fhort Prayer, which in a long one would be too apt to fcatter and vanifh away. But one of the principal reafons why our publick devoti ons are and fhould be divided into fhort Colleas, is this: Our bleffed Saviour, we know, hath often told us, that whatfoever we ask the Father in his name, he will give it uss; and fo hath direaed us in all our Prayers to make ufe of his name, and to ask nothing but upon the account of his Merit and Mediation for us ; upon which all our hopes and expeaations from God do wholly depend. For this rea fon therefore (as it always was, fo alfo now) it cannot but be judg'd neceffary, that the Name of Chrift be frequent ly inferted in our prayers, that fo we may lift up our hearts unto him, and reft our faith upon him, for the obtaining thofe good things we pray for. And therefore whatfoever it be which we ask of God, we prefently add, Thro'. Je- fas Chrift our Lord, or fomething to that eflea; and fo" ask nothing but according to our Lord's direaion, i. e. in his Name. And this is the reafon that makes our Prayers fo fhort : for take away the conclufion of every Collea or Prayer, and they may be join'd all together, and be made but as one continu'd Prayer. But would not this tend to make us forgetful that we are to offer up our Prayers in the Name of Chrift, by taking away that which refrefheth our memory ? §. 2. The reafon why thefe Prayers are fo often call'd whycaifd Colleds, is differently reprefented. Some Ritualifts think; GoUea,* becaufe the word Colled is fometimes us'd both in the vul gar Latin Bible h, and by the ancient Fathers ', to denote the gathering together of the People into religious affem blies ; that therefore the Prayers are call'd Collects, as be ing repeated when the People are collected*- together. O- S John xiv. 13. and xvi. 24. h Dies Collect, Lev. xxiii. 36- Col- leflionem, Heb. x. if. 1 Colle&ura celebrare. Paffim apud Panes, k A Populi ColleHione, Collegia: ap- pellari cceperunr. Alcuinus. tiiers- 160 Of the Order Chap. 3. thers think they are fo nam'd, upon account of their Coma Vy'S-' prehenfive brevity ; the Minifter collefting into fhort forms? the petitions of the People, which had before been divided between him and them by Verficles and Refponfes ' : and for this reafon God is defir'd-j'n fome of them to hear the Prayers and Supplications of the People. Tho' I think it is very probable that the Colleas for the Sundays and Holy-days bear that name, upon account that a great many of them are very evidently collecJed out of the Epiftles and Gofpels. Se&. 20. Of the three Colle&s at Morning and Evening- Ptayert •the -Rubrick '~pHE next thing, to be taken notice of is the Rubrick "fffft^f X that follows the Verficles after the Lord's Prayer in Prayer. the Morning-Service, viz. f[ Then Jhall follow three Collects : the firft of the Day, which fhall be the fame that is appointed at the Communion ; the fecond for Peace ; the third for Grace to live well. And the two laft Collect's fhall never alter*, but daily be faid at Morning-Prayer throughout all the year, as followeth ; all kneeling. There is much the fame Rubrick 111 the Evening-Service j only whereas the third Colka for the Morning is entitled* For Grace to live well; the title of that for the Evening is, For Aid againft all perils. Of the Coiled I. The firft Of thefe Colleas, viz. That of the Dayf for the Day. wrj;cri ;s order'd to be the fame that is appointed at the Communion, will fall under my particular confideration^ when I come to treat of the feveral Sundays and Holy-days, which will naturally lead me to take notice of the feveral Colleas that belong to them. ofthtCoiieSt II. The fecond Collea, for Peace ^ both for the Morn- for Peace. jng anfj Evening - Service, are, word for word, tranflated out of the Sacramentary of St. Gregory : each of them be ing fuited to the Office it is aflign'd to. In that which we ufe in the beginning of the day, when we are going to en gage our felves in various affairs, and to converfe with the world ; we pray for outward peace, and defire to be pre- ferv'd from the injuries, affronts, and wicked defigns of ¦ Sacerdo's omnium petitionM compendipfa brevicate celligit, Walafrid. Strabo. 3 men- for Morning and Evening Prayer. i isi men. But in that for the Evenirfg we ask for. inward Sea. zl, tranquillity, fequeftihg/w that Peace which the world can- v^V^O not give, as1 flinging only from the teftimony of a gootf confcience ; that fo each of us may with David be ena bled to fey, / will lay me down in' peace, and take my reft, having our hearts as eafy as our heads, and our fleep fyveet and quiet. III. The third Colleas, both at Morning and Evening, ofthtCeiUdt are fram'd out of the Greek Euchologion. That m the ft* Grace. Morning-Service for Grace, is very proper to be us'd in the beginning of the day, wheri we are probably going to be ' expos'd to various dangers and temptations. Nor is the other, for Aid againft all perils, lefs feafonable at night; And for Xii for being then in danger of the terrors of darknefs, we by JS3!"8 »" this form commend our felves into the hands of that God, who neither flumbers nor fleeps, and with whom darknefs and light are both alike. Sc€t. 21. Of the Anthem. AFTER the aforefaid Colleas, as Well at; ; Morning- Anthemj. Prayer as at Evening, the Rubrick orders, that in Choirs and Places where they fing, here followeth the An them. The Original of which is probably deriv'd from the re«>OriRr vefy firft Chriftians. For Pliny has recorded that it was the nf md An" cuftom in his tinietomeetupona fix'd day before light, and "quiiy" to fing a Hymn, in parts or by turns, to Chrift as God '" : which expreffion can hardly have any other fenfe put upon it, than that they fung in an Aniiphonical way. Socrates in deed attributes the rife of them to St. Ignatius, who, when he had heard the Angels in heaven finging and anfwering one another in Hymns to God, order'd that, in the Church of Antioch, Pfalms of praife fhould be compos'd and fet to mufick, and fung in parts by the Choir in the time of divine Service n ; which, from the manner of finging them, were call'd 'Amipeiicc, Antiphuns, or Anthems, i. e. Hymns fung in parts, or by courfe. This praaice was foon imitated by the whole Church, and has univerfelly qbtain'd ever fince. §. 2'. The reafon of its being order'd in this place, is Why to be partly perhaps for the relief of the Congregation, who, iff"* *"*' , they have join'd with due fervour in the foregoing parts of the Office, may now be thought .to be fomething weary ; m PJin. Epift. 1. 10. Ep. S7- ?' *84- I * Socrat. Kill. Bed lib. 6. cap. 8.' Edit. Oxon. 170J. 1 P* 3'3- D- M and ids „,... Of the Order Chap. 3. arid partly, I fuppofe, to make a divifion in the Service, \*~>j~*J the former ;part of It being perform'd in behalf of our felves, and that which follows being-moftly interceflional. This the pro-l §. 3. And therefore fince it is now grown a cuftom, if* per place \for~& great many Churches, to fing a Pfalm in Meter in the pfainW middle of the Service; I can't fee why it would not be more proper here, than juft after the fecond Leffon, where a Hymn is purpofely provided by the Church to follow it. I have already thew'd the irregularity of finging^ thei Hymn it felf in Meter : and to fing a different Pfelnf be tween the Leffon and the Pfafrn appointed, is no lefs irre gular. And therefore certainly this muft be the moft pro- . per place for finging (if there muft be finging before the Service is ended) fince it feems much more timely and con formable to the Rubrick, and moreover does honour to the Singing-Pfalms themfelves, by making them fupply the place of Anthems. Sect. 22. Of the Prayer for the King. Tht prayer TT7 E have been hitherto only praying for our felves ; bur for the King. \\ fmce we are commanded to pray for all men", we now proceed, in obedience to that command, to pray for the whole Church; and in the firft place for the King,, whom, under Chrift, we acknowledge to be the fupreme Governor of this part of it ' to which we belong. And fince the fupreme King of all the world is God, by whom all mortal Kings reign; and fince his authority fets them up, and his power only can defend them ; therefore all mankind, as it were by common confent, have agreed to pray to God for their Rulers. The Heathens offer'd Sacri fices, prayers, and vows for their welfare:' and the Jews (as we may fee by the1" Pfalms) always made their Prayers for the King a part of their publick devotion. And all the ancient Fathers, Liturgies,- and Councils fully evidence,- that the feme was done daily by Chriftians: and this not only for thofe that encourag'd them, but even for fuch as oppos'd them, and were enemies to the faith. Afterwards indeed when the Emperors became Chriftian, they particu larly nam'd them in their Offices, with titles expreffing the deareft affeaion, and moft honourable refpea; and prayed for them in as loyal "and as hearty terms as are included in the Prayer we are now fpealring of: which is taken al moft verbatim out of the Sacramentafy" of St. Gregory, * » Tim- ii- *• *¦• F P&lm xx. and Ixxii. but for Morning and Evening "Prayer. :, 163 but was not inferted in our Liturgy till the feign of Qdeen Sea. 23, Elizabeth; when our Reformers obferving that, by the Li- 24. turgies of King Edward the. Queen could not be prky'd for, 0*"y"NJ! but upon thofe days when either the Litany or Communion- W«'»M Office was to be us'd, they found it neceffary to add a strfftf™ form, to fupply the defea of the daily Service. Sea. 23. Of the Prayer for the Royal Family,;" THERE is as near an alliance between this and the Tht ' Fray " former Prayer, as between the perfons for whom they ^^fff^ are made. And we may obferve that the Perfian Emperor Darius defir'd the Jewifh Priefts to pray not only for fhg King, but his' Sons tooq; and the Romans pray'd for the Heirs of the Empire as well as the Emperor ' himfelf. The primitive Chriftians pray'd alfo for the Imperial Family r; and the Canons of old Councils both at home and abroad , enjoin the fame'. In our own Church indeed there was no When ***'*, mention made of the Royal Family till the feign of King ''?" Li""" James the firft ; becaufe after the Reformation no Proteftant Prince had Children till he came to the throne. But at his accefiion this Prayer was immediately added ; except that the beginning of it, when it was firfi inferted was,- Almighty God- which haft promifed to be a Father of thine Eletl and of their feed; but this, I fuppofe, being thought to fevonr a little of Calvinifm, was alter'd about the year 1 63'2,'or 33. (when Fre derick the Prince Eledor Palatine, the Lady Elizabeth, his wife, with their princely Iffue being left our) thefe words were changed into Almighty God, the fountain of allgoodnefs. Sed. 24. Of the Prayer for the Clergy and People. H A V ING thus made our fupplications for our tern- The Prayer poral Governors, that under them we may have all/0' ,bjS'ieIf thofe outward bleflings which will rriake our lives com- fle% fortable here ; we proceed, in the next place, to pray for our fpiritual Guides, that with them we may receive all thofe graces and inward bleflings which will make our fouls happy hereafter. We are members of the Church as well as of the State; and therefore we muft pray for the profpe- rity of both, fince they mutually defend and fupport each — - • . - ' - - 1 ¦ — -- ¦ - — - — — - ' ' " 1 " « Ezra vi, to. I c Excerpt. Egberti, Can. 7. Spelm.' » Tacit. Anrul. 1. 4, I Tmn. 1. p. 25-9. Concil. Rhemenf. i. ftlturg. St. Bafil, j Can. 40. Tom. 7. col. iz%s- C. M 2- other. i ci4 Of the Order Chap. 3. other. That we might not want a form therefore fuitable l^YV and good, this Prayer was added in Queen Elizabeth's ^Jdd^ Common -Prayer -Book, out of the Sacramentary of St. ' Gregory, in conformity to the praaice of the antient Church, which always had Prayers for the Clergy "and People u . The meaning §. 2. And becaufe to gather a Church at firft out of Infi ll/, who a- dels5 and then to protea it continually from its enemies, is mSt mm- an a& of as Sreat Power» and a greater miracle of love vein. than to create the world ; therefore in the Preface of this Prayer we may properly addrefs our felves to God, as to him who alone worketh great marvels : Tho' it is not im probable that thofe word's might be added with a view to the miraculous defcent of the Holy Ghoft upon the twelve Apoftles on the day of Pentecoft. Curates; win §. 3. By the word Curates in this Prayer, are meant all they be.- triat are entrufted with the Cure or care of Souls, whether they be the Incumbents themfelves, who from that Cure were antiently call'd Curates ; or thofe whom we now more gene rally call fo, from aflifting Incumbents in their faid Cure. Sea. 25. Of the Prayer of St. Chryfoftom. riiP'^''/TT7HERE antient Liturgies afforded proper Prayers, lmCh *» tne Compilers of ours rather chofe to retain them than make new ones : and therefore as fome are taken from the Weftern Offices, fois this from the Eaftern ; where it is daily us'd, with very little difference, in the Liturgies both of St. Bafil and St. Chryfoftom ; the laft of which was the undoubted author of it. It is inferted indeed in the middle of their, Liturgies, but in ours, I think more properly, at theconclulion. For it is fit, that, in the clofe of our Prayers, we fhould firft reflea on all thofe great and neceffary re queues we have made, and then not only renew our defires ,that God may grant them, but alfo ftir up our hearts to hope he will. To which end we addrefs our felves in this Prayer to the fecond Perfon in the glorious Trinity, our bleffed Saviour, and remind him of the gracious promife he made. to us, when on earth, that where two or three are gather' d together in his name, he would be there in the midft of them w ; and therefore if we can but prevail with him to hear our De fires and Petitions, we know that the power of his interceffion with God is fo great, that we need not doubt but we fhall torn " SyneCEp. tt.p. 173. B, Excerpt. Egbert!, Can. 8. Spclm. Turn. 1. p. 1/9, Concil. Calchuthenf, Can. 10. 4 obtain Tom. 6. col. 1816, A. w Mat. xviii, 20. for Morning and Evening Prayer. 165 obtain them. But however, fince it may happen that we Sea. if- -may have ask'd fome things which he may not think conve- i-/Ys>-' nient for us; we do not peremptorily defire that he would give us all we have pray'd for, butfubmit our Prayers to his heavenly will ; and only requeft that he would fulfil our de fires and petitions as may be moft expedient for us : begging nothing pofitively, but what we are fure we cannot be too importunate for, viz. in this world knowledge of his truth, and in the world to come life everlafting. This we may ask peremptorily, without fear of arrogance or prefumption ; and yet this is all we really ftand in need of. §. 2. Neither this, nor the following Benediaory Prayer, When firft is at the end of either the Morning or Evening-Service, in adied' any of the old Common-Prayer Books; which all of them conclude with the third Colka. But the Prayer of St. Chryfoftom is at the end of the Litany, from the very firft Book of King Edward; and the Benediaory Prayer from that of Queen Elizabeth ; and there alfo ftood the Prayers for the King, the Royal Family, for the Clergy and People till the laft Review. And I fuppofe, tho' not printed, they were always us'd, as now, at the conclufldn of the daily Service. For after the third Collea, the Scotch Liturgy direas, that then Jhall follow the Pyayer for the King's Majefty, with the reft 'of the Prayers at the end of the Litany to the Benedidion. Sea. 26. Of 2 Cor. xiii. 14. THE whole Service being thus finifh'd, the Minifter * cor. xiii. clofes it with that Beneditlory Prayer of St. Paul, H- with which he concludes moft of !>is Epiftles : A form of bleffing which the holy Spirit feems, by the repeated ufe of it, to have deliver'd to the Church to be us'd inftead of that old Jewifh form, with which the Prieft under the Law dif mifs'd the Congregation \ The reafon of its being chang'd was undoubtedly owing to the new revelation .made of the three Perfons in the Godhead. For otherwife 'the Jews both worfhip'd aiKfblefs'd, in the name of the fame God, as the Chriftians ; only their devotions had refpea' chiefly to the Unity of the Godhead, whereas ours comprehend alfo the Trinity of Perfons. ft. 2. I muft not forget to obferve, that the form here us'd »i a Bkf- in our daily Service, is rather a Prayer than a Bleffing. fing. Since there is no alteration either of perfon or pofture pre- ,fcrib'd to the Minifter, but he is direaed to pronounce it , kneeling, and to include himfelf as well as the People. * Numb. vi. 13, &c. ~M 3 CHAP, CHAP. IV. O F T H E LITANY- The Introduaion. F T E R the Order, for the Morning and,' Even- Introd. ing Prayer in our prefent Liturgy, as well as in V^VN^ all the old ones, ftands the Confeffion of our The fignifita- Chriftian Faith, commonly call'd the Creed ofA-^f^" jbjKafius*, which hath already been fpoke to ; ; And then foiloweth the Litany or general Supplication to be.- fung or faid after Morning Prayer, upon Sunday's, Wednefdays and Fridays, and at all other times when it Jhall be command ed by the Ordinary. The Word Litany, as it is explained by our prefent Liturgy, fignifies a general Supplication, and fo " it is us'd by the molt ancient^ Heathens, viz. " foranearneft " fupplication to the Gods made in time of adverfe fortune y ; " and in the fame fenfe it is us'd in the chriftian Church, vix. *' for a fupplication and common interceffion to God, when *' his wrath lies heavy upon us " *. Such a kind of fupplica- tioa was the 5"ist Pfalm, which may be call'd David's Litany. Such was that Litany of God's appointing in Joel, a where, in a general affembly, the Priefts were to weep between the Porch and the i» low Desk, before the Chancel-door, anciently call'd the 'thh'e ^* 'f * Failed Stool.) And fuch was that Litany of our Saviour d, which he thrice repeated with ftrong -crying and tears s. Symeon. Tbeflal . Opufc. de Hirer.- 3 Jori ii. 19. •> InjunB. »/ Edward VI. andnf§eveen Elizabeth, A.D. i jfg. in 2y.Sparrow'j ColleS. p. 8. & ix. c SeeaNottof 'Bifhop Andrews, in Dr. Nicbnls'sadditienal Notes, p.. 22. col, t, 1 AtTtcHiA & esv tsraeaixXito-t; ts-fh I 4 Luke xxii. 4+. fiicr, xai im&iti, — J~i ioymyimo)ieofiinv. \ e Heb. v. 7. M 4 §.i. As * The words cummonly call'd rhe Creed »/ Athanafius were added at the Reltau- ritio", y njXJio.' ii x«i cViVcftov Xtnso-ia tH- srai'Ai1avsu;v. Horn. II. T. Otitic Ami Vei/E T«c«:tc M«Tiif trvpiqpMreta-Qcii, He- fiod. Theop. 1 68 Of the Litany;*:' Chap. 4. §, 2, As for theFor^ in which, they are now made, viz, %^"Y\J in fhort requefts by the Priefts, to which the. People all an- TAjAntjqgi- f^-gj. . jt appears to be very antient; for 'St. Bafil tells us tit! in ms tnat Litanies were read in the Church of Neocafarea, be- Forw. tween Gregory Tkattmattergus's time and his ownf. Arid St. Ambrofe hath -left 'a form of Litany, which bears his name, agreeing in many-things with this of ours. For when miraculous gifts began to ceafe, they wrote down feveral of thofe forms, which were the.prigin.al of our modern Office. titanSesui'd §. 3. About the year 400 they began to be us'd in Pro- w>fc fl'" So the tmrd was fpelt in all the old Common-Prayer "Boots. Church"1; Of the Litany. 169 Church™ : the death of Chrift being defign'd on the Wednef- Introd. day, when he was fold by Judas, and accomplifhed on the Fri- V^^y*N> day, when he died on the Crofs ™. As to Sunday, I find no direaion relating to it ; tho' I conclude from two other Ru bricks which difpenfe with the ufe of it on fome particular Sundays, that it was generally us'd on all the reft. For among the Notes of Explication at the end of that Book, the two laft allow that upon Chriflmas-day, Eafter-day, the Afcenfion- day, Whitfunday, and the Feaft of Trinity, may be us'd any part of ho ly Scripture, hereafter to be certainly limited and appointedin- fteadofthe Litany. And that if there be a Sermon, or for other ' great Caufe, the Curate by his difcretion, may leave out the Li tany,, the Gloria in Excelfis, the Creed, the Homily, and the Exhortation to the Communion. But in the Review of the Common-Prayer in 15-5-2. the Litany was plac'd where it ftands at this time, with direaion at the beginning that it fhould be us'd on Sundays, Wednefdays, and Fridays, and at other times when it ft all be commanded by the Ordinary. And the Order for Suriday has continu'd ever fince; I fuppofe partly becaufe there is then the greateft affembly to join in fo important a fupplication, and partly that no day might feem to have a more folemn Office than the Lord's Day. §. f. The particular time of the day when it is to be feid ^"'f.meof feems now different from what it was formerly: In King )fbe"m'd!' Edward's and Queen Elizabeth's time, it feems it was us'd as preparatory to the fecond fervice. For by their Injunaions ' it was order'd, that immediately before high Mafs, or the time sf Communion of the Sacrament, the Priefts with others of the Quire jhould kneel in the midft of the Church', and fing or fay plainly and diftintlly the. Litany which is fet forth in En glifh with all the' Suffrages following. And even long after wards it was a cuftom in feveral Churches to toll a Be-// whilft the Litany was reading, to give notice to the People that the Communion Service was coming on p. And indeed till the laft Review in idea the Litany was defigned to be a diftina Service by it felf, and to be ufed fome time after the morn ing Prayer was over. For before the laft Review, the Lita- py was a diftina Service by it felf, and us'd fome time after the Morning Prayer was over: as maybe gather'd from the Rubrick before. the Commination in all the old Common- Prayer Books, which orders, that after Morning Prayer, the People being call'd together by the ringing of a bell, and of. fembled in the Church, theEnglijh Litany Jhall be faid after n Clem. Alex. Strom. 7. c. 744. B. TertuJ. de Jejun. c. z. p. 5-4$-. A. Epi- fhan. adv. HsreC. 1. 3. Tom . 1 . p. 910.B. * Petmt Alexandriuus, ap. Albafpi- nsum. 1. t. Obf. 16. p. 3f. col. 1. S. 0 Sparrow'; Collections, p. g. 71. p Heylin's Antidot. Lincoln. Cap. 16. Se8- 3- P. S9- tht} IB 170 Of the Litany. Chap. 4. the accuftom'd manner. This cuftom, as.Iam inform'd, is ' t^-yv, ftill obferv'd in fome Cathedrals and Chapels q : tho' now, for the moft part, it is made one Office with the Morning- prayer ; it being order'd by the Rubrick before the Prayer for the King, to be read after the third Collea for Grace, inftead of the interceffional Prayers in the daily Service. Which Or der feems to have been form'd from the Rubrick before the Litany in the Scotch Common-Prayer Book, which I have tranferib'd in the Margin °. And accordingly we find that, as the aforemention'd Rubrick before the Commination- Office is nowalter'd, both the Morning- Prayer and Litany are there fuppos'd to be read at one and the feme time. one w« of §. 6. By the 15th Canon abovemention'd, whenever the *--*7 P™>'y Litany is read, every houjh older dwelling within half a mile *fffjff of the Church, is to come or fend one at the leaft of his houf- hold fit to join with the Minifter in Prayers. 'the Minifter §. -r. The Pofture which the Minifter is to ufe in faying - kneel, the Litany, is not prefcribed in , any prefent Rubrick, except that, as it is now a part of the Morning Service for the diys abovemention'd, it is included in the Rubrick at the end of the Suffrages after the fecond Lord's Prayer, which orders all to kneel in that place, after which there is no di reaion for ftanding. And the Injunaions of King Edward and' Queen Elizabeth both appoint, that the Priefts, with others of the Choir, jhall kneel in the midft of the Church, and fing or fay plainly and diftintlly the Litany, which is fet forth in Englifh with all the Suffrages following, to the in tent the People may hear and anfwer, &c p. " As to the Pofture of the People, nothing need to be faid in Relation to that, becaufe whenever the Prieft kneels, they are always *¦ to do the fame. The z-rrrpiia- §. 8. The finging of this Office by Lay-Men, as prac- r^f{ft2yfy te'd in feveral Cathedrals and Colleges, is certainly very uf'taen. unjuftifiable, and defervedly gives offence to all fuch as are zealous for regularity and decency in divine Worfhip. And therefore (fince it is plainly a praaice againft the exprefs rules of our Church, crept in partly thro' the indevout laJ rinefs of Minor-Canons and others, whofe duty it is to perform that folemn Office; and partly thro' the fhameful negligence of thofe who can, and ought to correa what- "1 As at Worreder Cathedral and .Merton College in Oxford, where Morn- inH-Prayer is read at fix or feven, and the Litany at ten. ° Here followeth the Litany to be vs'd after the third ColtrQ at Morning Pray er call'd the Colled for grace, upon Sun days, Wtdntfdays and Fridays, and at other times, .tobeu it Jhall be commanded by the Ordinary, and without theomijfionof any part of the other daily Service of the Church on thofe days. p See "Bifhop Sparrow as in page i6t. H 'i te 6.-„ ever Of the Letany. 17 £ ever they fee amifs in fuch matters ;) it cannot ferely be Sea. i. thought impertinent, if I take hold of this opportunity to V^-Y"^ exprefs my concern at fo irreligious a cuftom. And to fhew that I am not Angular in my complaint, I fhall here tranfcribe the words of the Learned Dr. Bennet, who has fome time fince, upon a like occafion, very feverety, but with a great, deal of decency, inveigh'd againft this praaice ; tho' I cannot learn that he has yet been fo for tunate as to obtain much reformation. " I think my felf oblig'd, faith heq, to take notice of 3 w moft fcandjalous praaice, which prevails in many fuch " Congregations, as ought to be fit precedents for the " whole kingdom to follow. 'Tis this; that Lay-men, *' and very often young boys of eighteen or nineteen years " of age, are not only permitted, but oblig'd to perform " this Office, which is one of the moft folemn parts of di- " vine Service, even tho' many Priefts and Deacons are at *' the feme time prefent. u Thofe perfons npon whom it muft be charg'd, and "¦ in whofe power it is to reaify it, cannot but know that " this praaice is illegal, as well as abominable in it felf, " and a flat contradiction to all primitive order. And one " would think, when the nation fwarms with fuch as ri- " dicule, oppofe, and deny the diftinaion of Clergy and •" Laity ; thofe who poffefs fome of the largeft and moft *' honourable preferments in the Church, fhould be afham'd " to betray her into the hands of her profefs'd enemies, and *' to put arguments into their mouths, and declare by their " anions that they think any Lay-man whatfoever as truly " authoriz'd to minifter in holy things, as thofe who are " regularly ordain'd. Befides, with what face can thofe " perfons blame the Diffenting Teachers, for officiating " without Epifcopal Ordination, when they themfelves do *' pot only allow of but require the feme thing ? " ^^^4-^^^^^4^^^4'^'^^^-^*1*'^^^^4fW'^4,44'4''T'^^;''i,441' ScR. 1. Of the Invocation, W E have a divine command to call uponGodfor mer- r&einvoa- ey in the time of trouble'; and all the Litanies I tion. have feen begin with this folemn word, *¦»'?« «>««¦», Lord^ have mercy upon us. So that this Invocation is the fum of the whole Litany, being a particular addrefs for mercy, firft 1 Upon tht Cimmsn- Prayer, pag. 94. f James v. 13. to 172 Of the Litany. Chap, 4. to each perfon in the glorious Trinity, and then to them C^V*\j all together. The addrefs being urged by two motives, viz. irr, Becaufe we are miferable; and 2dlr, Becaufe we are Sinners: upon both which accounts we extremely need mercy. Why repeated §. 2. The Defign of the people's repeating thefe whole tmnvatim v"fes after the Minifter is, that every one may firft crave to 'be heard in his own words ; which when they have obtain 'd, they may leave it to the Prieft to fet forth all their needs to Almighty God, provided that they declare their affent. to exery petition as he delivers it. Sea. 2. Of the Deprecations, \ y^Depie- T' TA V ING open'd the way by the preceding Invoca tions, jfj. tion, we' now begin to ask : And becaufe deliverance from evil is the firft ftep to felicity, we begin with thefe Deprecations for removing it. Both the Eaftern and Weft ern Church begin their Litanies after the fame manner f, theirs as well as ours being a paraphfafe upon that petition in the Lord's Prayer, deliver us from evil. The Method §• 2 But becaufe 'our requefts ought to afcend by de- mfthem. grees ; before we ask for a perfea deliverance, we beg the mercy of forbearance. For we corifefs we have finn'd with our fathers, and that therefore God may 'juftly punifh us, not only for our own" fins, but for theirs alfo, which we have made our own by imitation : for which reafon we beg of him not to remember, or take vengeance of us for them, efpecially fince he has himfelf fo dearly purchafed our par don with his own moft precious blood. But however if we cannot obtain to be wholly fpar'd, but that he may fee it good for us to be a little under chaftifement; then we beg his correaion may be fhort and foon remov'd, and that he would not be. angry with us for ever. And the fum of all that we pray againft being deliver ance from the evils of fin and punifhment ; we begin the next petition with two general words which comprehend both : For evil and mifcbief fignify wickednefs and mifery ; and as the firft is caus'd by the crafts and ajjaults of the De vil ; fo the fecond is brought upon us by the juft wrath of God here, and compleated by everlafting damnation hereaf ter : and therefore we defire to be deliver'd both from fin and the punifhment of it ; as well from the caufes that lead to it, as the confequences that follow it. * Licurg. S. Chryfof". and S. BaSl *-Miff. fee. Vf. Samb. After Of the Lit an f. ifi After we tave thus pray'd againft fin and mifery in ge-"Sea. 2. netal, we defcend regularly to the particulars, reckoning C»y*nJ divers kinds of the moft' notorious fins, fome of which have their feat in the heart or mind, and others in the body. And firft, we begin againft thofe of the heart, where all fins begin, and there recount' firft the fins concerning our felves, and 2>«titM«i- Sins; by which we underftand not fuch as are deadly by way of diftinaion, or as they ftand in oppofition to Venial Sins, '(for there are no Sins venial in their own na ture,) but fuch as are thofe whi&h David calls prefumptu- ous, and begs particular prefervation from % or thofe which are moft heinous and crying above others. For tho' every Sin deferves damnation in its own nature, yet we know that the infinite goodnefs of God will not inflia it for every Sin. But then there are fome Sins fo exceeding great, • that they are inconfiftent even with the Gofpel-clemency, and immediately render a man obnoxious to the wrath of God, and in danger of eternal damnation. And thefe are they which we pr,ay againft, together with all other Sins, which we are apt to fall into thro' the deceits of our three great enemies which we renounc'd in baptifm, the tforld, the Flejhj and the Devil. When the caufe is remov'd, there are hopes the confe- quences may be prevented: And therefore after we have pe- tition'd againft all Sin, we may regularly pray againft all thofe judgments with which God generally fcourges thofe ' Gal. v. 19. " Pfal, 3*x 13 wh; i*74 Of the Litanftl Chap. 4, who offend him; whether they are fuch as fall upon whole" [C^VV nations and kingdoms, arid either come immediately from the hand of God, as Lightning andTempefl, Plague, Pefti- lence, and Famine ; or elfe are ihffiaed by the hands of Why tee pray -wicked men, as his Inftruments, as Battle and Murder *• Soeath" or whether they are fuch as fall upon particular perfons only, as fudden Death; fuch as happens fometimes by via-.- fence, as by ftabbing, burning, drowning, or the like ; or elfe on a fudden and in 'a moment's time, without any warning or apparent caufe. And tho' both thefe kinds of death may fometimes happen to very good men, yet if we confider that by fuch means we may leave our Relations without comfort, and our affairs unsettled ; and may our felves be depriv'd 6f the preparative ordinances for deatt^ and have no time to fit our fouls for our great account ; prudence as well as humility will teach us to pray againft them. Having thus deprecated thofe evils which might endan ger our lives, we proceed next to pray againft fech as would deprive us of our peate and truth • as well thofe which are levell'd at the State, as is all Sedition, Privy Confpiracy and Rebellion *, as thofe which portend the ruin of the Church, as all falfe do£trine, Herefy, and Schifm*. And then we conclude with the laft and worft of God's judgments, which he generally inflias. upon thofe whom neither private nor publick calamities will reform, viz< Hardnefs of heart, and Contempt of his word and command ment : for when People amend not upon thofe punifh- ments which are infliaed upon their eftates and perfons,. upon the Church and State; then the patience of God is tir'd out, and he withdraws his grace, and gives them up , ro a reprobate fenfe, the ufual prologue to deftruaion and , damnation, from which deplorable flate^ good Lord deli ver us. And now to be deliver'd from all thefe great and griev ous evils, is a mercy fo very defirable, that it ought to be heg'd by the moft importunate kind of fupplication ima ginable : and fuch .are the two next petitions, which the Latins call Obfecrations, in which the Church befeeches our dekr Redeemer to deliver us from all the evils we have been praying againft, by the myftery of his holy Incarna- * Rebellion, Schifm.] "Both thefe words voere adttcd in the Kevievo after the Reftoration of King Charles II. to deprecate for the f-atnre the libe fubver- Jfon of Church and State to what they bad then fo lately felt. After Privy 1 tion. Confpiracy in both Common Prayer-"Boobt. of Ring Edward VI. followed, from the tyranny of the Bifhop of Rome, and all his duteftable enormities; but this has ever fince beta omitted. Of the Lit an f. 17$ *ion, cirV- i- e. fhe lays before our Lord all his former mer- Se&. 2.. cies to us exprefs'd in his Incarnation, Nativity, Circum- V^Y"^ tifion, Baptifm, and in every thing elfe which he has done and fuffer d for us ; and offers thefe confiderations to move him to grant our requefts, and to deliver us from thofe evils. And tho* we are always either under, or near, fome evil, for which reafon it is never unfeafonable to pray for deliverance ; yet there are fome particular times which we ftand in more efpecialneed of the divine help: and they are either during our lives, or at our deaths. During our lives we particularly want the divine afiiftance, firft in all times of tribulation, when we are ufually tempted to mur muring, impatience, fednefs, defpair, and the like: And thefeRve pray againft now, before the evil-day comes : not that God would deliver us from all fuch times which would be an unlawful requeft ; but that he would fupport us under them whenever he fhall pleafe to inflia them. The other part of our lives which we pray to be deliver'd in, is all time of our wealth, i. e. of our welfare and pro sperity, which are rather more dangerous than our time or adverfity : all kinds of profperity, efpecially plenty and abundance, being exceedingly apt to increafe our pride, to inflame our lufts, to multiply our Sins, and, in a word, to imake us forget God, and grow carelefs of our fouls. And therefore we had need to pray that in all fuch times God would be pleas'd to deliver us. But whether wefpend our days in profperity or adverfity, they muft all end in death, in the hour of which the Devil is always moft aaive, and we leaft able to refill him. Our pains are grievous and our fears many, and the danger great of falling into impatience, defpair or fecurity : and therefore we conftantly pray for deliverance in that important hour, which if God grant us, we have but one requeft more, and that is, thaf he would alfo deliver us in the day of judgment; which is the laft time a man is capable of deliverance, fince if we be not deliver'd then, we are left to perifh eternally. How fervently therefore ought we to pray for our felves all our lifelong, as St. Paul pray'd for Onefiphorus™, that the Lord would grant unto us, that we may find mercy of the Lord in that day ? ¦ a Tim. i. 18. Sea. 17« Of the Litany. Chap. 4. Sea. 3. Of the Interceflions. ^intercef. -j-p tf)e rnfti£ut:;on Df God be requir'd to make this part X of our Litany neceffary, we have his pofitive command, by St. Paul, to make Interceffion for all men%; and if the content of the .. univerfel Church can add any thing to its efteem, it is evident that this kind of Prayer is in all the Liturgies in the world, and that every one of the Petitions we are now going to difcourfe of, are taken from the Beft and oldeft Litanies extant. All therefore that will be ne ceffary here, is to fhew the admirable method and order of thefe Interceflions, which are fo exaa, curious, and natu ral, that every degree of men follow in their due place j and, at the fame time, fo comprehenfive, that we can think of no forfs of perfons but who are enumerated, and for whom all thofe things are ask'd which all and every of them ftand in need of. The Method §• 1- ^at becaufe it may feem prefumptuous for us to and order pray for others, who are unworthy to pray for our felves; of them. before Vie begin, we acknowledge that we are Sinners: but yet if we are penitent, we know our Prayers will be acceptable : and therefore in humble .confidence of his mercy, and in obedience to his command, IVe Sinners do befeech him to hear us in thefe our Interceflions, which we offer up, firft, for the. Holy Church unlverfal, the common mother of all Chriftians, as thinking our felves more con- cern'd for the good of the whole, than of any particular part. After this we pray for our own Church, to which, next the Catholick Church, we owe the .greateft observance and duty; and therein, in the firft place, for the principal members of it, in whofe welfare the peace of the Church chiefly confifts : fuch as is the King, whom, becaufe he is the fupreme Governor of the Church in his dominions, and fo the greateft fecurity upon earth to the true Religion, we pray for in the three next Petitions, that he may be ortho dox, pious and profperous *. And tho' at prefent we may be happy under him ; yet becaufe his crown doth not ren der him immortal, and the fecurity of the Government or dinarily depends upon the Royal Family, we pray in the next place for them (and particularly for the heir apparent) * J Tint. ii. 1. I it may pleafe thee to keep Edward the * 7«^n/Edward'j Liturgies thefirfi 1 Sixth, thy Servant our King and Go- Petitienfor the King-teas only this: That | vernor. Of the Litany. 1 77 that they may be fupply'd with all. fpiritual bleflings, and Sea. gf< preferv'd from all plots and dangers + •. ^s-y^J The Jews and Gentiles always reckori'd their chief Priefts to be next in dignity to the King I; and all antient Liturgies pray for the Clergy immediately after the Royal Family, as being the moft confiderable members of the chriftian Church, diftinguifh'd here into thofe three Apofto- lical Orders of Bifhops, Priefts, and Deacons ; tho' in all former Common-Prayer-Books they were call'd the Bi fhops, Paftors and Minifters of the Church, except in the Scotch Liturgy which for Paftors had Presbyters. Next to thefe follow thofe who are eminent in the State, viz. the Lords of the Council and all the Nobility, who by reafon of their dignity and truft have need of our particular Prayers,, and were always prayed for in the old Liturgies,' by the title of the whole Palace. After we have pray'd for all the Nobility in general, we pray for fuch of. the Nobility and Gentry as are Magi- firates, or more inferior Governors of the People, accord ing to. the example of the primitive' Chriftians, and, in obe dience to the pofitive command of St. Paul, who enjoins US to pray for all that are in authority z. After thefe we pray for all the People^ i. e. all the Com mons of the Land, who are the moft numerous, tho' the leaft eminent ; and unlefs they be fefe and happy, the Go vernors themfelves cannot be profperous, the difeafes of the members being a trouble to the head alfo. And tho' we may be allow'd to pray for Our own Nati on firft, yet our Prayers mu/t extend to all mankind ; and therefore in the next place we pray for the whole world, in the very words of antient Liturgies, viz. that all. Na tions may have Unity at home among themfelves,' Peace with one another, and Concord, i. e. Amity, Commerce, and Leagues. Having thus pray'd for temporal Bleflings both for our felves and others ,' it is time now to look inward, and to confider what is wanting for our Souls : and therefore we now proceed to pray for fpiritual Bleflings, fuch as Virtue and Go'odnefs. And, ift, we pray that the principles of it may be planted in our Hearts, viz. the love and dread of God, and then that the praaice of it may be feen in our lives, by our diligent living after his Commandments. , -J- Ihit Petition mas not added till} for the Royal Family in the daily Senicel King James the Firft's time, for a rea- j / Alex, ab Alex, 1, a. c. 8. fon given in tht StSioti upon the Prayer [ * i Tim. u, a.' .N But 178 Of the Lit anf. Chap. 4. But tho' we receive Grace, yet if we do not improve it, we fhall be in danger of lofing it again;, and therefore hav* ing in the former Petition defir'd that we might become good, we fubjoin this that we may grow better : begging increafe of Grace, and alfo that we may ufe proper means thereunto, fuch as is the meekly hearing God's word, &c. From praying for the fanaification and improvement of thofe within the Church, we become folicitous for the con verfion of thofe that are without it ; being defirous that all Jhould be brought into the way of truth who have erred er are deceived. But tho' thofe without the Church are the moft miferable, yet thofe within are not yet fo happy as not to need our Prayers ; fome of them ftanding in need of Strength, and others of Comfort .- thefe bleflings therefore we now ask for thofe that want them- , Having thus confider'd the fouls of men, we go on next to fuch things as concern their bodies, and to pray for all the afliiaed in general ; begging of God to fuccour all that are in danger, by preventing the mifchief that is falling up on them ; to help thofe that are in neceftity, by giving them thofe bleflings they want; and*e comfort all that are in .tri bulation, by fupporting them under it, and delivering them out of it. And becaufe the circumftances of fome of thefe hinder them from being prefent to pray for themfelves ; we parti cularly remember them, fince they more efpecially ftand in need of our Prayers, fuch as are all that travel by land or by water, and the reft mention'd in that Petition. There are other affliaed perfons who are unable to help themfelves, fuch as are Fatherlefs Children and Widows ; who are too often deftitute of earthly friends ; and fuch as are defolate of maintenance and lodging; or are opprtfs'd by the falfe and cruel dealings of wicked and powerful men : And therefore thefe alfo we particularly recommend to God, and beg of him to defend, and provide for, them. And after this large catalogue of fufferers, as well in fpi- ritual as temporal things ; left any fhould be pafs'd who are already under, or in danger of, any affliaion, We pray next that God would have mercy upon all men. And then, to fhew we have no referve or exception in our charity or devotions, we pray particularly for our Enemies, Perfecutors,. and Slanderers ; who we defire may be parta kers of all the bleflings we have been praying for, and that God would moreover forgive them and turn their hearts. After we have thus pray'd firft for our felves, and then for others, we proceed to pray for them and, our felves to- 4 gether : Of the Litanf. 1 76 gether: begging firft, whatfoever is neceffary for the fuf- Sea. 3. tenance of our t>odies, comprehended here under the Fruits ^//N^ of the Earth. And then, in the next Petition, asking for all things ne- ceflary to our Souls, "in order to bring them to eternal hap- piriefs ; viz. true Repentance, Forgivenefs of all our Sins, &c. and Amendment of Life. Which laft Petition is very proper for a conclufion. For we know that if we do not amend our lives, all thefe Interceflions will fignify nothing, becaufe God will not hear impenitent Sinners. We there fore earneftly beg repentance and amendment of life, that fo all our preceding requefts may not mifcarry. _ And now having prefented fo many excellent fupplica- tions to the Throne of Grace ; if we fhould conclude them here and leave them abruptly, it would look as if we were not much concern'd whether they were receiv'd or not : and therefore the Church has appointed us to purfue them ftill with vigorous importunities and redoubled intreaties. And for this reafon we now call upon our Saviour, whom we have all this while been praying to, and befeech him by his Divinity, as he is the Son of God, and confequently abun dantly able to help us in all thefe things, that he would hear us : and then afterwards invocate him by his Humani ty, befeeching him by his fufferings for us, when he be came the Lamb of God, and was fecrific'd to take away the Sins of the world, that he would grant us an intereft in that Peace, which he then made with God, and the peace of Conference following thereupon ; and that he would have mercy upon us, and take away dur Sins, fo as to deliver us from guilt and punifhment. And Laftly, we beg of him, as he is the Lord Chrift, our anointed Mediator, to hear us, and favour Us with a gracious anfwer to all thefe In terceflions. Finally, that our conclufion may be fuitable to our be ginning, we clofe up all with an addrefs to the whole Tri nity, Father, Son, and Holy Ghoft, for that Mercy which we have been begging in fo many particulars : this one word comprehends them all, and therefore thefe three fentences fire the epitome of the whole Litany ; and confidering how often and how many ways we1 need mercy, we can never ask it too often. But of thefe fee more in the former Chapter, Sea. t6. N x Sed. Chap. 4. Of the Litany. Sea. 4. Of the Supplications. The Original 'T'HE following part of this Litany we call the Sup- of the s^. J[ plications, which 1 were firft colleaed and put into this form, when the barbarous Nations firft began to over-run the Empire about fix hundred years after Chrift : But cori- fidering the troubles of the Church militant, and the many enemies it always hath in this world, this part of the Litany is no lefs fuitable than the former at all times whatfoever. %. 2. We begin with the Lord's'Prayer, of which we have fpoke before a, and need only obferve here that the An- tients annex'd it to every Office, to fhew both their efteem of that, and their mean opinion of their own compofures, which receive life and value from this divine form. §. 3. After this, we proceed to beg deliverance from our troubles : But becaufe our confidences prefently fuggeft, that our iniquities deferve much greater, and that therefore we cannot expea to be deliver'd fince we fuffer fo juftly; we are put in mind that God doth not deal with us after reward mr ^tnsi nor reward^ us according to our Iniquities b. And therefore we turn thefe very words into Supplication, and thereby clear his Juftice in punifhing us, but apply to his mercy to proportion his chaftifements according to our a- bility of bearing, and not according to the defert of our offences. §. 4. The way being thus prepar'd, the Prieft now be gins to pray for the People alone: but left they fhould think their duty at an end, as foon as the Refponfes are over, he enjoins them to accompany him in their Hearts ftill by that ancient form, Let us pray * ; and then proceeds to the Prayer againft Perfecution, which is collected partly out of the Scripture, and partly out of the primitive Forms, and is ftill to be found intire among the Offices of the Weftern Church, with the title, For Tribulation of Heart i. It is not concluded with Amen, to fhew that the fame requeft fs continued in another form ; and what the Prieft plications. The Lord's Prayer. Pr. O Lord deal not, &c. Anfa ther The Prayer againft Per fecution. Anf. O Lord, arile, tire, for thy Namesake, beg'd before alone, all the People join to ask in the fol- » Chap. III. Se3. 6. pag. 117. b Pfal. ciii. 10. * Xet us pray.] In ancient Liturgies thefe words often ftrv'd as a mark of tranfition from one fort of Prayer to an other, viz-, from what the Latins call Prcces, U what they term Orationes : The Preces were jhofe alternate Petitions, which faffed conjointly between tf.e Prieft and People i the Ova ti ones wire thofe that were faid by the Prieft alone, tht Peejlt only anfwermg Amen. <> Miff. Sarisb. lowing Of the Litany. isi lowing alternate Supplications taken from the Pfalms •. Sea. 4. When our enemies are rifing againft us to deftroy us, 'we \^-y>^ defire that God will arife and help us, not for any worthi- nefs in our felves, but for his name's fake, that he may make his power to be known1. §. f. Whilft the People are praying thus earneftly, the ?r. o God, Prieft, to quicken their faith by another divine fentence «, ^f^f commemorates the great troubles, adverfities and perfec tions, which God hath delivered his Church from in all ages ; and fince he is the feme Lord, and we have the fame occa fion, this is laid down as the ground of our future hope. For the wonderful relations which we have heard with our ears, and our Fathers have declar'd unto us of God's ref- cuing this particular Church at firft from Popery, and of his delivering and preferving it ever fince from faction and fuperftition, from fo many fecret feditions and open re bellions, fully affure us that his arm is not fhorten'd. And therefore the People again fey, 0 Lord, arife, help "*»/"»• o us, and deliver us for thine honour : which is no vain repeti- j£r.fo"h£e tion, but a Teftimony that they are convinc'd they did wife- honour. ly to ask of this God (who hath done fo great things for his People in all ages) now to arife and help ; that fo the ho nour he hath gotten by the wonders of his mercy may be renew'd and confirm'd by this new aa of his power and goodnefe. §. 6. To this is added the Doxology in imitation of Da- Glory be m •aid, who would often in the very mldft of his complaints, £' Father' out of a firm perfuafion that God would hear him, fudden- ly break out into an aa of Praife h. And thus we, having the fame God to pray to, in the midft of our mournful Supplications, do not only look back on former bleflings with joy and comfort, but forward alfo on the mercies we now pray for: and tho' we have not yet receiv'd them, yet we praife him' for them beforehand ; and doubt not, but that, as he was glorify d in the beginning, for paft mercies, fo he ought to be now for the prefent, and fhall be hereaf ter for future bleflings. ' §. 7. But tho' the faithful do firmly believe, that they The fiiiomng Hall be deliver'd at the laft, and do at prefent rejoice in &*fimI"- hopes thereof ; yet becaufe it Is probable their affliaions may be continu'd for a while for a trial of their patience, and the exercife of their other graces ; for that reafon we continue to pray for fupport in the mean time, and beg « Pfalm xliv. 16. and lxxix. 5. 1 8 Pfal. xliv. 1. fPfal. cvi. 8. | » Pfal. vi. 8. and xxii. ta, &c. N 3 of i82 Of the Litany. Chap. 4. of Chrift to defend us from our enemies, and to look graci- \S"sf^J oujly upon our afflictions ; pitifully to behold the. forrows of our hearts, and mercifully to forgive our Sins which are the caufe of them. And this we know he will do, if our Prayers be accept ed ; and therefore we beg of him favourably with mercy tn hear them, and do befeech him, as he aflum'd our nature, and became, the Son of David (whereby he took on him our infirmities, and became acquainted with our griefs) to ha,ve mercy upon us. , And becaufe the hearing of our Prayers in a time of di- ftrefs is fo defirable a mercy, that we cannot ask it too fer vently nor to often ; we therefore redouble our cries, and beg of him as he is Chrift, our anointed Lord and Saviour, that he would vouchfafe to hear us now, and whenever we cry to him for relief in our. troubles. And to fhew we rely on no other helper, we conclude thefe Supplications with David's words in. a like cafe', 0 Lord, let thy mercy be phew' d upon ¦us ; as we do put our truft in thee. To him, and to him only we have apply'd our felves; and as we have no other hope but in him, fo we may expea that this hope fhall be ful fill'd, and that we fhall certainly be deliver'd in his due time. The Prayer §., 8. The whole Congregation having thus addrefs'd the 'Jng'our " S°n ; the Prieft now calls upon us to make our application Trputyes. totheFather (who knows as well what we fuffer, as what we can bear) in a moft fervent form of addrefs, compos'd at firft by St. Gregory above one thoufand one hundred years ago k, but afterwards "corrupted by the Roman Church, by the addition of the Interceffion of ' Saints, which our Re formers 'have left out not only reftoring, but improving the form, Sea? j. OfthePrayef of St. Chryfoftom, and a Cor. xiii. 14. Me Prayer of *TP H E Litany, as I have already obferv'd, was former- j».Chryfo- J[ ty a diftina Service by it felf, and was us'd generally Cor!»ii. 14. 3#er Morning-Prayer was over ; and then thefe two final Prayers belong'd particularly to this Service. But it being * now us?d almoft every where with the Morning-Prayer, thefe latter Colleas, being omitted there (after fome occa - fional Praters, which fhall be fpoken of next), come inhere, and how fit they are for this place may be feen by, what is, feid of them already. > Pfal. xxxiii. at. I ipif. B. * Sacram. S. Greg. Tom. a. col. \ f Miffi Sariib. APPENDIX APPENDIX to CHAP. IV. O F T HE OCCASIONAL PRAYERS and THANKSGIVINGS. Sea. i. Of the fix firft Occafional Prayers. H E ufual calamities which aftlia the world . , are fo exactly enumerated in the preceding APPend' Litany, and the common neceflities of man- r. to kindfo orderly fet down there; that there ^P-^* JU| feems to be no need of any additional Pray- ^f^f^f *¦• ers to complete fo perfea an Office. But occafional yet becaufe the variety of the particulars allows them but a Prayers. bare mention in that comprehenfive form ; the Church hath thought good to enlarge our Petitions in fome inftances, becaufe there are fome evils fo univerfel and grievous, that it is neceflary they fhould be deprecated with a peculiar im portunity ; and fome mercies fo exceeding needful at fome times, that it is not fetisfeaory enough to include our de fines of them among our general requefts ; but very requi- fite that we fhould more folemnly petition for them in forms proper to the feveral occafions. Thus, it feems to N 4 v ' have Of the Occafional Pray ex f, have been among the Jews : For that famous Prayer which Solomon made at the dedication of the Temple m, fuppo'fes that fpecial Prayers would be made there in times of War, Drought, P'eftilence, and Famine. And the Light of Na ture taught the Gentiles, on fuch extraordinary occafions to make extraordinary addreffes to their Gods ", ' Nor are Chriftians to be thought lefs mindful of their own necefli- ties. The Greek Church hath full and proper Offices for times of Drought and Famine, of War and Tumults, of Peftilence and Mortality, and upon' occafion of Earthquakes alfo, a judgment very frequent there, but more feldom in this part of the world. In the Weftern Miflals there is a Collea, and an Epiftle and Gofpel, with fome Refponfes upon every one of thefe fubjeas, feldom indeed agreeing with any of our forms, which are the fhorteft of all ; be ing not defign'd for a complete Office, but appointed to be join'd to the Litany, or Morning and Evening-Prayer, e- very day while the pccafion requires it ; that fo, according to the law's of Charles the Great, " In times of Famine, " Plague, and War, the Mercy of God may be immediate- " ly implor'd, without flaying for the King's Edia °. ^Phen firft ' §. 2. The two firft of thefe Prayers, viz. thofe for Rain added. anj for pajr iyeather, are plac'd after the fix Colleas at fhe end of the Communion-Office, in the firft Book of King Edward VI. The other four were added afterwards to his fecond Book, in which they were all fix plac'd, as now, at the end of the Litany. But in the old Common- Prayer-Book Of Queen Elizabeth- and King James I. the fecond of the Prayers in the time of Dearth and Famine was omitted, and not inferted again till the Reftoration of King Charles 11. §ea. z. Of the Prayers in the Ember- Weeks. fn\let"- nrHP Ordination of Minifters is a matter of fo great ber- weeks. A concern to alt degrees of men, that it has ever been '' ' done with great folemnity : And by the 31" Canon of the Church it is appointed, That no Deacons and Minifters be made and ¦ordained, 'but Inly upon the Sundays immediately following jejunia quaruor temporum, commonly call'd Em ber-Weeks. And fince the whole Nation is oblig'd, at thefe times,^ to extraordinary ¦ Prayer and Fatting; the Church r r' a ng' ,vi«- 3 ?V3 f> 37' 1 ? Capitular, lib. 1, cap. n 8. . ?. Laaant. inttit. lib. a. c. i.p. tip. J , , hath and Thankfgiving. 185 hath provided two forms upon the occafion, of which the Sea. 3. firft is moft proper to be us'd before the Candidates have <<^-^r>^ pa'fs'd their examination, and the other afterwards. They When added. were both added to our Common-Prayer Book, at the laft Review; tho' the fecond occurs in the Scotch Liturgy, juft before the Prayer of St. Chryfoftom, at the end of the Litany, As to the original, antiquity, and reafon of thefe four Ember Fafts, and the fixing the Ordination of Minifters at thofe times, I fhall take occafion to fpeak hereafter ; and fhall only obferve farther in this place, that it is a miftake in thofe, who imagine that thefe Prayers are only to be us'd upon the three Ember-days, i. e. upon the Wednefday, Fri day, and Saturday in every Ember- Week ; the Rubrick ex- prefling as plain as words can do, that one of them is to be feid every day in the Ember-Weeks, i. e. beginning (as it is expreffed in the Scotch Liturgy) on the Sunday before the day of Ordination. Sea. 3 . Of the Prayer that may be faid after any of the former. THIS Prayer was firft added in Queen Elizabeth's When firp ,Common-Prayer Book, and not by order of King aiici' James I. as Dr. Nichols affirms. When it was firft in ferted, it was plac'd juft after the Prayer in the time of any common Plague or Sicknefs, (that being then the laft of the Prayers upon particular occafion ;) but at the Review af ter the Reftoration, the two Prayers for the Ember- Weeks were inferted juft after that, andtheCollea, we are fpeak ing of, order'd to be plac'd immediately after thofe Prayers. The Printers indeed fet it in the place where it now ufually ftands, viz. between the Prayers for all conditions of men and the general Thankfgiving : but the Cornmiffioners o- blig'd them to ftrike it out, and print a new leaf, wherein it fhould ftand juft before the Prayer for the Parliament. But Wrmg pWd notwithftanding this, in all the following impreflions, this 'J^'£ ffe Order was again negleaed, and the Prayer that we are Common- fpeaking of, has,, in all editions ever fince, been continu'd Prayer. in the fame place, viz. juft after the Prayer for all Conditi ons of Men. But a$ no edition of the Common-Prayer is authoriz'd by aa of Parliament, but fech as is exaaiy con formable to the feal'd Books * ; we can't juftify our felves in ufing it after that Prayer, fince the feal'd Books afiign it a quite different place. * To undtrftand what is meant by the Siil'd Sookj, fits a Claufe, tmard the east tf tht Alt of Uniformity', > Se&, i$6 Of the Occafional Prayers', Append. Cha^ 4. Sea. 4. Of the Prayer for the High Court V^VN-» of Parliament. Tke Prayer *~jn H O' the antient Monarchs of this kingdom, Saxons oonrtofpar^ -^- anc* Normans, coming in by conqueft, govern'd ac- liament. "" cording to their own will at firft ; yet in after-times they chofe themfelves a great Council of their Bifhops and Ba rons, and at laft freely condefcended to let the People choofe perfons to reprefent them : fo that we have now had Parliaments for above four hundred years, conflfting of Bifhops and Barons to reprefent the Clergy and Nobility, and of Knights and Burgeffes to reprefent the Commons. But thefe being never fummon'd but when the King or Queen defires their advice, de arduis Regni negotiis, and they having at fuch times great affairs under their debate, and happy opportunities to do both their Prince and Country fervice ; it is fit they fhould have the People's Prayers for their fuccefs. And accordingly we findmot only that the primitive Chriftians pray'd for the Roman Senate p, but that even the Gentiles offer'd Sacrifices in behalf of their pub lick Councils, which were always held in fome fecred place ">. In cpnformity therefore to fo ancient and univer fel a praaice, this Prayer for our own Parliament, was ad ded at the laft Review. Sea. 5. Of the Prayer for all Conditions of Men. h ¦tffhtn firft T)E F O RE the addition of this Prayer, which was made etddid. Jj but at the laft Review, the Church had no general in- tereeflion for all Conditions of Men, except on thofe days upon which the Litany was appointed. For which reafon this Collea was then drawn up, to fupply the want of that Office upon ordinary days ; and therefore it is order'd by the Rubrick to be us'd at fuch times, when the Litany is notap- Whether to be pointed to be faid: confonant to which it is now, I believe, »,'d in the a univerfel praaice, and a very reafonable one I think, to Afternoons. reacj tnjs prayer every Evening, as well as on fuch Morn ings as the Litany is not feid: tho' Dr.Bijfe informs usr, «^ ^ uottetososmtwunmeosiummmmum, mwm, mummm _hh •— -^ » ¦. — «¦— «bm>* _ P Tertul. Apologet. J ' Beauty of Holinefs in the Common q Al. ab Alex. Qen. pier J. 4. c. 1 1. I Prayer, fag. 97. in tht Notes, Aul. Cell. 1. 14. c. 7. I thai and Thankfgi'vingf. t%f that '' Bifhop Gunning, the fuppos'd Author of it, in the Se€t. 6. " College whereof he was Head, fuffer'd it not to- be read v*^y»^ " in the Afternoon, becaufe the. Litany was never read then, " the place of which it was fuppos'd to fupply." I know this form has been generally afcrib'd to Bifhop Sanderfon ; but the abovemention'd Gentleman affures me, that it is a Tradition at St. John's in Cambridge, that Bifhop Gunning, who was for fome time Matter there, was the Author, and that in his time it was the praaice of the College not to read it in the Afternoon. And I have heard elfewhere, that it was originally drawn up much longer than it is now, and that the throwing out a great part of it, which confifted of Petitions for the King, the Royal Family, Clergy, &c. who are pray'd for in the other Colleas, was the occafion why the word Finally comes in fo foon in fo fhort a Prayer. It is not improbable, that the Bifhop might have defigned to comprehend all the intercefllonal Colleas in one : but that the others who were commiflion'd for the fame af fair, might think it better to retain the old forms, and fo only to take as much of Bifhop Gunning's as was not com prehended in the reft. §. z. There being a particular claufe provided in this c°llt#"*ff Prayer, to-be faid when any defire the Prayers of the Congre- office »o«°» gation, it is needlefs as well as irregular to ufe any Colleas. be us'd here. out of the Vifitation-Office upon thefe occafions ; as fome are accuftom'd to do, without obferving the impropriety they are guilty of in ufing thofe forms in the publick Con gregations, which are drawn up to be us'd in private, and run in terms that fuppofe the tick perfon to be prefent. Sea. 6. Of the Thankfgivings. PRAISE is one of the moft effential parts of God's The great worfhip, by which not only all the chriftian world, but Thankl the Jews and Gentiles alfo paid their homage to the Divine giving. Majefty ; as might be fhew'd by innumerable teftimonies : And indeed confidering how many bleflings we daily receive from God, and that he expea* nothing elfe from us in re turn but the eafy tribute of love and gratitude (a duty that no one can want leifure or ability to perform ;) it is certain no excufe can be made for the omifiion of it. It is pleafant in the- performance f, and profitable in the event ; for it en gages our great Benefeaor to continue the mercies we c Pfalm cilvii, i. have, is s Of the Occafional Prayers] &c Append, have, and as well inclines him to give, as fits us to receive to more*. Chap. 4. §. a. Therefore for the performance of this duty the Ks*f\j Reverend Compilers of our Liturgy had appointed the rf Ti/Tf Hallelujah, the Ghria Patri, and the daily Pfalms and %VivgXh~en Hymns. But becaufe fome thought that we did not praife ttttaf. God fo particularly as we ought to have doneupon extra ordinary occafions, fome particular Thankfgivings upon de liverance from Drought, Rain, Famine, War, Tumults, and Peftilenee, were added in the time of King James the Firft. And to give more fatisfeaion ftill, by removing all fha- dows of defea from our Liturgy, there was one General , Thankfgiving added to the laft Review for daily ufe, drawn up (as it is feid) by Bifhop Sanderfin, and fo admirably com pos'd", that it is fit to be feid by all men who would give God thanks for common bleflings, and yet peculiarly pro vided with a proper Claufe for thofe, who, having receiv'd fome eminent perfonal mercy, defire to offer up their pub lick praife : a duty which none, that have had the Prayers of the Church, fhould ever omit after their recovery, left they incur the reprehenfion given by our Saviour to the ungrate ful Lepers recorded in the Gofpel, Were there not ten cleans 'd, but where are the nine u ? .' Pfil. Ixvii. S > 6, 7, « Luke xyii. 17. CHAP. CHAP. V. O F T H E Sundays and Holy-Days, And their feveral Collects, Epistles, and Gospels. The Introdu&ion. HE GolleSs, Epiftles and Gofpels, to be us'd incr0(j. (at the celebration of the Lord's Supper, and holy Communion, as it was faid in all the old Common-Prayer Books) throughout the year, ftanding next in order in the Common-Prayer Book, come now to be treated of: but becaufe they are feldom us'd but upon Sundays and Holy-days, it is neceffary fomething fhould be premis'd concerning the rea fons and original of the more folemn obfervation of thofe days in general. And firft, I. Of 190 Of the Sundays and Holy-days, I. Of Sundays in general. Chap. f. One day in /^NE day in feven feems from the very beginning to feven, »hy \^J have been fanaify'd by Godw, and commanded to *' ' be fet apart for the exercife of religious duties. All the myfteries of it perhaps are beyond our comprehenfion : but to be fere one defign of it was, that men, by thus fenai- fying the feventh day, after they had fpent fix in labour, might fhew themfelves to be worfhipers of that God only, who refted the feventh day, after he had finifh'dthe heavens and the earth in fix. Saturday,**? §. a- The reafons why the Jews were commanded to the jewiih obferve the Seventh-day, or Saturday in particular for their Sabbath. Sabbath, were peculiar and proper to themfelves : it was on this day God had deliver'd them from their Egyptian bondage, and overwhelm'd Pharaoh and his'Hoft in the Red-Sea: fo that no day couM be more properly fet apart to celebrate the Tneroi&s and goolnefs of 'God, than that, on which he himfelf chofe to confer upon them the greateft blefiing they enjoy'd. Sunday, why §• 3- But the deliverance of Ifrael out of Egypt by the obferv'd h miniftry of Mofes, was only intended for a type and pledge the Ghritti- 0f a Spiritual deliverance which was to come by Chrift : their Canaan alfo Was no more "than a type of that heaven ly Canaan, which the redeem'd by Chrift do look for. Since therefore the fhadow is made void by the coming of the fubftance, the relation is chang'd ; and God is no more to be worfhip'd and believ'd in, as a God forefhewing and afe furing by types, but as a God who hath perform'd the fub ftance of what he promis'd. The Chriftians indeed, as well as the Jews, "are to obferve the moral equity of the fourth Commandment, and, after fix days fpent in their > Own works are to fenctifijr In the feventh : but the defigna- tion of the particular day, they may and ought to differ. For if the Jews were to fenaify the feventh day, only be caufe they had on that day a temporal deliverance as a pledge of a fpiritual one ; the Chriftians furely have much greater reafons to fenaify the firft, fince on that very day God re- deeip'd us from this fpiritual thraldom, by raifing Jefus Chrift our Lord from the dead, and begetting us, inftead of an earthly Canaan, to an inheritance incorruptible in the eheavens. And accordingly we have fhe concurrent teftimo- » Sen. ii. ;. nies and their Collect 's, Epiftle 'S, and Gofpels. 191 nies both of Scripture * and Antiquity y, that the firft day Introd. of the week, or Sunday, hath ever been the ftated and fo- \^y\J lemn time of the Chriftians meeting for their publick wor fhip and fervice. §. 4. In the Eaft indeed, where the Gofpel chiefly pre- Saturday, vail'd among the Jews, who retain'd a great reverence for "yL^jt* the Mofeick rites, the Church thought fit to indulge the the Eaftern humour of the Judaizing Chriftians fo far, as to obferve CMf****- the Saturday as a Feftival-day of devotions, and thereon to meet for the exercife of religious duties; as is plain from , feveral paffages of the Antients 1- But however, to pre vent giving any offence to others, they openly declar'd, that they obferv'd it in a Chriftian way, and not as a Jewifh Sab bath ". And this cuftom was fo far from being univerfel, that at the feme time all over the Weft, except at Milan in Italy b, Saturday was kept as a c Faft (as being the day on which our Lord lay dead in the grave) and is ftill, for the fame reafon appointed for one of the Faft-days in the Em- ber-vjeeks by the Church of England ; which, in imitation both of the Eaftern and Weftern Churches, always referyes to the Sunday the more folemn aas of publick worfhip and devotion. II. Of our Saviour's Holy-days in general. BU T befides the weekly return of Sunday (whereon 0a* Savj- we celebrate God's goodnefs and mercies fet forth in "ffil^ftf our creation and redemption in general) the Church hath ntrai." "fet apart fome days yearly for the more particular remem brance of fomefpedai a^s and paffages of our Lord in the redemption of mankind ; fuch as are his Incarnation and Nativity, Circumcifion, Manifeftation to the Gentiles, Pre- fentation of the Temple ; his Fafting, Paftion, RefurreBion, and Afcenfion ; the Sending of the Holy Ghoft, and the Ma nifeftation of the Sacred Trinity. That the obfervation of •fuch days is requifite, is -evident from the praaice both of * Aflj ii. 1 . — xx. 7. 1 Cor. xvi. *. Rev. >. 10. y S. Barnab. §. if. Ignat. ad Magnef. §. 9. p. 25. Juft. -Mart Apol. i.c.80. p. 13a. Tert. de Coron. Mil. cap. 3. pag. 102. A. Plin. 1. 10. Ep. 97. Orig. in Exod. xv. Horrj, 7. Tom. 1. p. 49. F. & alibi. 1 Athanaf. Homil. de Sement. Tom.'j-J. coi. J73, D. 2. p. 60. A. Sect at, HiA. EccM. 6,cj.[ Jews 8. ,p. 312. D. Concil. Laod. Can. 16. Si. Tom. r. col. 15-00. 8. & iror.B. 1 Athanaf. ut fupra. Concil. Laod. Can. 29. Tom. I. col. ifoi. C. b Paulin. in vita Ambr. c Innocentii primi Epift. ad Decent. Eugubin. c. 4. Concil. Tom. 2. col. I24S.D. C0ncil.Elib.Can.26.T0m, 192 Of the Sundays and Holy -dap] Chap, f . Jews and Gentiles : Nature taught the one d and God the \*s~ 8 John x. 22. b Gal. iv. 10, rt. 1 Conft. Apoft. 1. St c. c 33. III. 0/ and their Cottefts, E fifties, and Gofpels. t§i . Inttod. III. Of Saints-days in general. K^f^j BU T befides the more folemn Feftivals,: Where'dri they dm tt'ej were wont to celebrate the Myfteries of their Redemp- mr< obferyi tipn, the primitive Chriftians had their Memorial Martyrum *4laSs7-" or certain days fet apart yearly in commemoration of the M. great Heroes of the Chriftian Religion, the bleffed Apoftles and Martyrs, Who had attefted the truth of thefe myfteries' with their -blood : at whofe graves they conftantly met once a year to celebrate their virtues, and to blefs God for their exemplary lives and glorious deaths ; as well to the intent that others might be encourag'd to the fame patience and fortitude, as alfo that virtue, even in this world,- might not wholly lofe its reward : a praaice doubtlefs very amientj and probably founded upon that exhortation to' the Hebrews, to remember thofe who hadhadthe rule over them;andwho had fpoken unto them the word of God; and had feal'd if with their blood \ In which place the Author of that Epiftle is thought chiefly to hint at the Martyrdom of St. James; the firft Bifhop of Jerufalem, who,, not long before,' had laid down his life for the teftimony of Jefus. Arid we find that thofe who were eye-witneffes of the fufferings . of St. Ignatius, publifh'd the day of his martyrdom, that the Church of Antioch might meet together at that time fo ce lebrate the memory of fuch a valiant combatant and mar-. tyr of Chrift '. After this we read of the Church of Smyrna's giving ,an account of St. Polycarp's martyrdom, (which was"1 A.D. 147O and of the place where they had entomb'd his bones, and withal profeffing that they would affemble in that place, and celebrate the Birth-day of hit Martyrdom with joy and gladnefs ". ("vVhefe we may ob ferve, by the way,, that the days of the Martyrs deaths were , call'd their Birth-days ; becaufe they look'd upon thofe as ' the days of their Nativity, whereon they were freed from, the pains and forrows of a, troublefome world , and born' again to the joys and happinefe of an endlefs life.) Thefe folemnities, as we learn from Tertullian0] were yearly celebrated, and were afterwards obferv'd with fo much care and ftrianefs, that it was thought profanenefs* to be abfent from the chriftian affemblies upon thofe occafions p. * Heb. xiii. 7. 1 A&. Mart. Ignat. §.7. p. ft. m Pearfon. Differ:. Chronologic, part. 2. a cap. 14. ad 10. Polycarp. 5. i'8. p. 73-. & Eufeb. Hid. Eccl; 1. 4. c. if. p. 1 3 j- . A. B. 0 De Coron. Mil, c. 3. p. 1027. A- .. P Eufeb. de vit. Conftant. 1. 4. c. 23 . p. " Ecclef. Smyrn. Bpift. de Mart. S. f 36. C. Bafil. Ep. 3 jti.Tom. 3-p. 228. E O IV 194 Of the Sundays and Holy-days, Chap. f. IV. Of the Feftivals obferv'd by the Church of t-orv* England. WhatFefii- *~ff 'HE following ages were as forward, as thofe we vah the . _£ have already fpoken of, in celebrating the Feftivals of Slid.*- the Martyrs and Holy Men of their time. Infomuch that fervtt. at the laft the obfervation of Holy-days became both fuper ftitious and troublefome; a number of dead men's names, not over eminent in their lives either for . fenfe or morals, crouding the Calendar, and joftling out the Feftivals of the firft Saints and Martyrs. But at the Reformation of the Church, all thefe modern Martyrs were thrown aide, and no Feftivals retain'd in the Calendar, as Days of obli* gation, but fuch as were dedicated to the, honour of Chrift, &c. or to the memory of thofe that were famous, in the Gofpels. Such as were in the firft place, the twelve Apo ftles, who being conftant attendants on our Lord, and ad- vanc'd hy him to that high order, have each of them a day aflign'd to their memory. St. John the. Baptifi and St. Stephen have the fame honour done to them ; the firft be caufe he was Chrift's fore-runner ; the other upon account of his being the firft Martyr. * St. Paul and St. Barna- St. Paul and * St. Paul and St. Barnabas were neither of them inferted in the St. Barnabas, Table of Holy-days prefix'd to the Calendar, till the Scotch Liturgy "by not for- was cQmpiJg^ from whence they were taken into our.own at the TMe 0/ He- ^ Review : Nor were they reckon'd up among the days that were lj-dayt. appointed by the Aft, in the 5th and 6'" year of KingEdutard VI. a to be obferv'd as Holy-days ; tho' it is there exprefly ena&ed, that no other day, but what is therein mention'd, fhall be kept, or com manded to be kept, holy. However, the names of each of them were inferted in the Calendar it felf, and proper Services were apr pointed for them in all the Common Prayer Books that have been fince the Reformation. And in the firft book of King Edward they are both Red-Letter Holy-days: tho1 in the fecond book (in which the other Holy-days are alfo printed in red' Letters) the Conver fion of St. Paul is put down in black, and St. Barnabas is omitted. But this laft feems to have been done thro' the carelefsnefs of the Printer, and not thro' defign ; proper fecond Leffons being added in the Calendar againft the day. The reafon of their being left out of the Table of Holy-days, was, becaufe if they fell upon any week-day, they were not to be obferv'd as days of obligation, or by. •ceafing from labour, nor to be bid in the Church. Their proper Offices might be us'd, fo they were not us'd folemnly, nor by ring ing J Chap. 3. 3, bat , and their Collects, Eftiftles, and Gofpels". 195 has are commemorated upon account of their extraordina- Introd. ry call : St. Mark and St. Luke for the fervice they did \*s~\T*J Chriftianity by their Gofpel s : The Holy Innocents, becaufe they are the firft that fuffer'd upon our Saviour's account, as alfo for the greater folemnity of Chriftmas ; the Birth of Chrift being the occafion of their Deaths. The memo ry of all other pious perfons is celebrated together upon the Feftival of All-Saints : And that the People may know what benefits Chriftians receive by the miniftry of Angels, 'the Feaft of St. Michael and all Angels is for that reafon folemnly obferv'd in the Church. §. 2. Defigning to treat in this Chapter of all thefe days How Jheob. feparately, in the order that they lie in the Common-Prayerf'"*' **""• Book, I lhall fay nothing farther of them in this place, but only fhall obferve in general, that they were conftantly ob ferv'd in the Church of England, from the time of the Re formation till the late Rebellion, when it could not be ex- peaed that any thing that carry'd an air of Religion or An tiquity, could bear up againft fuch an irrefiftible inundation of impiety and confufion. But at the Reftoration our Ho ly-days were ?gain reviv'd, together with our ancient Li turgy, which appoints proper Colleas, Epiftles, and Go- foels for each of them ; and orders the Curate to declare unto the People, on the Sunday before, what Holy-days or Faft.'ng-days are in the week following to be obferv'd'*. And the Preface to the Ail of Uniformity intimates it to heSchif- matical to refufe to come to Church on thofe days. And by the Firft of Elizabeth, which is declar'd by the Uniformi- ing to the fame, after the manner us'd on High-Holy-days. The reafon why thefe were not High-Holy-days, I fuppofe was, becaufe the Converfion of St. Paul did always, and St. Barnabas did often, fall in Term-time; during which time and the time of Ha rv eft, i. e. from the firft of July to the 29th of September, it was ordained in Convocation by the authority of King Henry VIII. in 1536, that no days mould be obferved as Holy-days, except the Feafts of the Apoftles, of our bleffed Lady, and St. George, and fuch Feafts as the King's Judges did not ufe to fit in Judgment in Weftminfter-Hallr. The days in the Terms in which the Judges did not ufe to fit, were the Feafts of the Afcenfion, of St. John Baptift, of All-Saints, and of the Purification. By the Feafts of the Apoftles I fuppofe the twelve only were meant : And therefore St. Paul and St. Barnabas were excluded. But as they are inferted now in the Table of Holy-days, which, with the whole Liturgy, is confirm'd by the Aft of Unifor mity ; they are both of them days of equal obligation with the reft. 1 Rubricb after the Slant Creed. I and Heylin'J Mifceilanems Trails, p. 17. 1 SeeSpitioyr'iColltcTioh,v. 167,168. 1 O z ty-Aci 106 Of the Sundays, and Holy -days, Chap. j". ty-Atl to be in full force, all perfons, having no lawful or \S*f\J reafonable excufe to be abfent, are oblig'd to refort to their Parijh-Church ok Holy-days as well as Sundays^ and there to abide orderly and fiber ly during the time of divine Service upon pain or punijhment by the cenfures of the Church, and alfo upon pain of twelve pence for every offence, to be levy'd by diftrefs. o/Concur- §. 3. Ill relation to the Concurrence of two Holy-days rence of Ho- together, we have no direaions either in the Rubrick, or J" "¦'',' elfewhere, which muft give place, or which of the two Services muft be us'd. According to what I can gather from the Rubricks in the Roman Breviary and Miffal, (which are very intricate and difficult) it is the cuftom of that Church, when two Holy-days come together, that the Office for one only be read, and that the Office for the other be transfer'd to the next day; excepting that fome commemoration of the transfer'd Holy-day be made upon the firft day, by reading the Hymns, Verfes, &c. which be long to the Holy-day that is transfer'd. But our Diturgy has made no fuch provifion. For this reafon fome Mini fters, when a Holy-day happens upon a Sunday, take no notice of the Holy-day, (except that fometimes they are forc'd to ufe the fecond Leffon for fuch Holy-day, there be ing" a gap in the column of fecond "Leffons in the Calendar) but ufe the Service appointed for the Sunday, alledging that the Holy-day, which is of human inftitution, fhould give way to the Sunday, which is allow'd to be of divine. But this is an argument which I think not fetisfeaory : For tho' the Obfervation of Sunday be of divine inftitution, yet the Service we ufe on it is of human appointment. Nor is there any thing in the Services appointed to be us'd on the ordinary Sundays, that is more peculiar to, or tends to the greater folemnity of the Sunday, than any of the Services appointed for the Holy-days. What flight therefore do we fhew to our Lord's Inftitution, if when we meet on the Day that he has fet apart for the worfhip of himfelf, we particularly praife him for the eminent virtues that ihin'd forth in fome Saint, whofe memory that "day happens to bring to our mind ? Such praifes are fo agreeable to the duty of the day, that I can't but efteem the general praaice to be preferable, which is to make the leiTer Holy-day give way to the greater ; as an ordinary Sunday, for iuftance, to a Saint's-day ; a Saint's-day to one of our Lord's Fefti vals; and a lefler Feftival of our Lord to a greater: ex cept that fome, if the firft Leffon for the Holy-day be out of the Apochrypha, will join the firft Leflbn of the Sunday to the Holy-day Service : as obferving that the Church, by always and their Collects, Efiftles, andGofpels. 197 always appointing canonical Scriptur-e upon Sundays; feems Introd. to countenance their ufe of a canonical Leffon even upon ^/Y\J a Holy-day, that has a proper one appointed out of the A- pocrypha, if that Holy-day fhould happen upon a Sunday. But what if the Annunciation fhould happen in Paftion- week, or either that or St. Mark upon Eafter-Monday or Tuefday ? or what if St. Barnabas fhould fall upon Whit-Mon day, or Tuef day"1, or what if St. Andrew and Advent-Sunday both come together? In any of thefe concurrences I don't doubt but the Service would be differently perform'd in dif ferent Churches. And therefore I take this to be a cafe in which the Bifhops ought to be confulted, they having a power vetted in them to appeafe all diverjity {if any arife) and to refolve all doubt concerning the manner how to un der ft and, do, and execute the things contain' d in the Book of Common-Prayer r. V- Of the Vigils or Eve. IN the primitive times it was. the cuftom to pafs great vigils, »J, that nom nwilld fpJe it who » not a perfe* ftranger to thifgs of this natoS " Thlt it was fo former y, whilft the old canonical hours of Prayer w«e flnftly obferv'd, I readily allow. But that it is folm fZf T ™^l?™™yte\to0zfom^ ture, as to have been hitherto of the opinion '.tho' I& u alter it, when I fhall be better inform^That 1 ° 15 ¦ begad/to venOWintotwo, viz. MaC^^fe?^^ Evening-Prayer as we now generally call the- J *£.,. ^T^f and fix'd for the faying of eithfr The f!?i/l ' i^WC^ n° hours farther in the fame place that « * ^fMTlcd Coleman fays « tu*e Language (which is the beft^^^^" the,Sa?P- * f in another, (Exod in 6 12 tW bet™enfhL <"' Evenings I nceise^i ty^^^^^^^A K n^nous that( thiS was any time between Kntt anlntelfth " according *« <*. £./*. n. Io6) I0?< w «» « j taW«. ¦*, D. 7^0, aj). ^rf sstr'.t?. the and their Collects, Epiftles] and GofpeK 201 fiie way, it is a miftake in thofe who ufe the Colleas of all Introd. Holy-days whatfoever upon the Evening before. I know V^^/N-' indeed it may be upg'd againft this laft obfervation, that the Collect of the Nativity is direaed by another Rubrick to be faid continually from Chriftmas-day unto New-Tears-Eve ; and what makes this objeaion the ftronger, is, that before the laft Review of the Liturgy, the Chriltmas Collea was to be feid until New-Tears-Day. The changing Dav there fore for Eve looks fomething remarkable ; and as if they pur- pofely defign'd that the Collea of the Circumcifion fhould be us'd on the Evening before, and that the Collea of the Nativity fhould be then left off: the Church always fpeak ing exclufive of the time or place it mentions in any fuch direaions. What anfwer to make to this, I own I am at a lofs. The beft I can think of is, that New-Tear' s-Eve being the common name given to the laft day of the year ; " according to them, the third and fixth with us." Thefe Texts of Scripture I have feen before ; and have fince confider'd how fer they help Mr. Johnfon's argument. But I cannot fee yet that they prove any more than that they who began the day punftually at Six one evening, ended it as punctually at Six the next. But that the Church of England divides her Nights and Days according to the Scriptural and not the Civil Account, is his aflertion and not mine. To him it is clear, but not to me, that Feafts are to be kept from 'Even-fong to Even-fong inclufive ly c. That the Feftival day is not pafs'd till Even-fong is ended, I willingly grant : but that the Fef tival begins at Even-fong before, wants I think a better proof. That the Colha for a Holy-day that hath a Vigil or Eve, is to be faid at the Evening- Service next before, the Rubrick appoints: But that the Evening before is therefore part of the Feftival, I know not how to reconcile with another Rubrick that calls the Eve or Vigil a Fajl d- I rather take it, that the Evenings before fuch Feftivals as have Vigils, are defign'd by the Church to be Preparations to the Feftivals, rather than Parts of them : and there fore I know not what Mr. Johnfon means when he tells us, " that " Holy-diys which begin not till Morning-Prayer are not perfect. " Feafts, but were deemed to be of inferiour rank by them that " had the ordering of thefe matters." When he gives us his au thority for what he aflerts, I fhall readily fubmit : But till then t fhall be of the opinion, that fome Feftivals which have not Vi gils, are as perfeft Feafts as fome others which have ; and that their not having Vigils affigned them, was not becaufe they are pf inferior Rank, but for the other reafons that I have given above. * Addenda ut fiipra, * See the ttubnik at tht end of tht TMe of VigHi. the- ioa Of the Sundays and Holy days, Chap. f. fhe Perfon that alter'd the Rubrick might imagine, that the VV^ Feait of the Circumcifion had really an Eve belonging to it. But whatever might be the occafion of the alteration, I think it can be urg'd no otherwife againft what I, have feid, than as a fingle exception from a general rule. TheWc&'iay §. 4. Now I am fpeaking of this, I fhall obferve one Coiutis mt to ^ing more ; and that is, that whenever the Collea of a Sun- %oly'da7s,or day or Holy-day is read at the Evening-Service before, the their Evtl Weekly Colled that had been in courfe muft be omitted and give place. And the feme rule, as I take it, fhould be ob~ ferv'd upon the Holy -. day it felfv,npon which no other Collea ought to be us'd, but the proper one for the day. For the Rubrick, at the end of the Order, how the reft of the Service is appointed to be read, direas, that the Colled, &c. for the Sunday fhall ferve all the week after, where it is not otherwife order'd; which fbppofes, that in fome places- it is otherwife order'd, which muft be (as it was worded in all the old Common-Prayer Books) when there falls fome Feaft that hath its proper, i. e. when any day falls that hath a proper or peculiar Collea, &c. to itfelf : upon which oc cafions the Rubrick plainly fuppofes, that the Collea for the Sunday fhall be left out and omitted: the. Church never defigning to ufe two Colleas at once, except within the Odaves of Chriftmas, and during Advent and Lent ; when for the greater folemnity of thofe folemn feafons, fhe par ticularly orders the Colleas of the principal days to be us'd continually after the ordinary Colleas. VI. Of 'Days of Falling or Abftinence in general. fa-ping, how "Hp HAT Fafting or Abftinence from our ufual fiiftenance, ancient and J[ ;s a proper means to exprefs forrow and grief, and a '"¦"' ' fit method to difpofe our minds towards the confideration of any thing that is ferious, nature feems to fuggeft : And therefore all nations, from ancient times, have us'd Fafting as a part of repentance, and as a means to avert the anger of God. This is plain in the cafe of the Ninevites % whofe notion of Fafting, to appeafe the wrath of God, feems to have been common to them with the reft of mankind. In the old Teftament, befides the examples of private Faft ing by David*, and Daniel\ and others; we have inftances - Jonah iii. f. I k Dm. Ix. 3. • Bfalm lxiz. 10. I ©f Su'j. and their Collects, Epifiles, and GofpeU. 20 J of publick Fafts obferv'd by the whole nation of the Jews Introd. at once upon folemn occafions c. 'Tis true indeed, in the O-v-*-/ new Teftament we find no pofitive precept, that exprefly requires and commands us to faft: But our Saviour menti ons Fafting with Almfgiving and Prayer, which are un- queftionable duties ; and the direaions he gave concerning the performance of it, fufficiently fuppofe its neceflity. And he himfelf was pleas'd, before he entred upon his Miniftry, to give us an extraordinary example in his own perfon, by fafting forty days and forty nights d. He excus'd indeed his Difciples from fafting, fo long as He, the Bride groom was with them ; becaufe that being a time of je»y and gladnefs, it would be an improper feafon for tokens of forrow : But then he intimates at the feme time, that tho' it was not fit for them then, it would yet be their duty hereafter ; for the days, fays he, will come, when the Bride* groom Jhall be taken from them, and then they Jhall faft e. And accordingly we find, that after his afcenfion* the duty of Fafting was not only recommended ', but praais'd by the Apoftles, as any one may fee by the Texts of Scripture refer'd to in the margin6. After the Apoftles, we find the primitive Chriftians very conftant and regular in the obfer vation both of their annual and weekly Fafts. Their Weekly Fafts were kept on Wednefdays and Fridays, becaufe on the one our Lord was betray'd, on the other crucify'd. The chief of their Annual Fafts was that of Lent, which they obferv'dVby way of preparation for their Feaft of Eafter. §. 2. Their Manner of obferving thefe Fafts was very DaysefFafi- ftria; it being their general cuftom to abftain from all j-'fj^"'^ food, till the publick devotion of the Church was over : \\imit\lt which was about three of the clock in the afternoon, tho' Chfifiians. in the time of Lent they were not to eat till fix in the even ing ; ard even then they forbore both flefh and wine, the greater p:ittof them feeding only upon herbs orpulfe, with a little bread. Some us'd the dry Diet, as nuts and al monds, and fuch like fruit, whilft others fed only upon bread and water. §. 3. In the Church of Rome, Fafting and Abftinence Fading and admit of a diftinaion, and different days are appointed for j^'Z^ each of them. On their days of Fafting, they are allow'd g„;jj,-dintht but one meal in four and twenty hours : But on days of Church of Rome. * See Lev. xxiii. 3.6, ire. a Chron. I • Mar. ix. zr. xx. 3. Eara viii. zi. Jer. xxxvi. 9-1 f ' Cor. vii. y. Zeeh. viii. 19. Joel i, 14. 8 A&s *»• 2- and *'v- *3" * Cor* * M»t.' iv. a, 1 «• *7> a Cor- vi. 1 • and xi. 17. jttJKu 204 Of the Sundays and Holy -day si Chap. 5". Abftinence, provided they abftain from flefh, and make but ^/Y^1 a moderate meal, they are indulg'd in a collation at night. WinUdforT^ timeS fay them fet 3Part f0f the fifft are' a11 Lefttl eX" 'beau and cept Sundays, the Ember-days, the Vigils of the more fo rt* «*«r. lemn Feafts, and all Fridays, except thofe that fall within the twelve days of Chriftmas, and between Eafter and the Afcenfion. Their days Of Abftinence are all the Sunday? in Lent, St.MarBsday, if it does not fall into Eafter- Week, the three Rogation^days, all Saturdays throughout the year, with the Fridays before excepted, unlefs either happen to be Jr. Marjc, Chriftmas-day. The reafon why they obferve St. Mank as 1s-3a°da^of a day of Abftinence is, as we learn from their own books, jibfiineme by in imitation of St. Mark's Difciples, the firft Chriftians of the Roma- Alexandria, who, under this Saint's condua, were emi nent for their great prayer, abftinence, and fobriety. They farther tell us, that St. Gregory the Great, the Apoftle of England, firft fet apart this day for abftinence and publick prayer, as an acknowledgment of the divine mercy, in putting a flop to a mortality in his time at Rome*. No difimcii- §. 4. I do nof find that the Church of England makes luThtc'h tfany difference between days of Fafting and days of Abfti- Engiand A- nence : It is true, in the title of the table of Vigils, &c. ther between fhe mentions Fafts and Days of Abftinence feparately; but it{y',aiddaytvraeri ^e comes to enumerate the particulars, fee calls them •/Afafl'mer.ce.all Days of Fafting o R Abftinence, without diftinguifhing or between between the one and the other: Nor does fhe any where S«fiW point out to us what food is proper for fuch times or fea- ' 'fons, or feem to place any part of Religion in abftaining from any particular kinds of Meat. 'Tis true by a Statute ftill in force ', Flejh is prohibited on Faft-days : But this • is declar'd to be for a political reafon, viz. for the in- creafe of Cattle, and for the encouragement of Fifhery and Navigation. Not but that the Statute allows that Abfti nence is ferviceable to virtue, and helps to fubdue the body to the mind : But the diftinaion of clean and unclean meats determin'd, it fays, with the Mofeick Law : And therefore it fets forth, that Days and Meats are in them felves all of the fame nature and quality as to moral confi deration, one not having any inherent holinefs above the other. And for this reafon it is, that our Church,, as I have feid, no where makes any difference in the kinds of Meat : But as far as fhe determines, fhe feems to recommend an entire Abftinence from all manner of food till the time of >> See their Practical Catechifm upon the I ' 2. and J. Edward VI. c. 19. Sundays, Feafts, and Fafts, p. 1 So, 187. | » Fafting and their Collets, Eftfftles, and Gofpets] zdf Fafting be over; declaring in her Homilies *, that Fafting Introd. (by the decree of the 630 Fathers, affembled at the Council K^>T^J efCtialcedon, which was one of the four firft general Coun cils, who grounded their determination upon the facred Scrip tures, and long continued ufage or practice both of the Pro phets and other godly perfons before the coming of Chrift ; and alfo of the Apoftles and other devout men in the new Teftament;) is a withholding of meat, drink, and all natural food from the body, for the determin d time of Fafting. §. 5-. The Times fhe fets apart as proper for this duty, are What days fuch as fhe finds have been obferv'd with Fafting and Ab- °^"^iiu ftinence by the earlieft ages of the Church : which, befides the Vigils abovemention'd, are the forty days of Lent, the Ember-days at the four feafons, the three Rogation-days, and all Fridays in the year, except Chriftmas-day. §. 6. Every one of thefe feafons (except the Friday-Faft F.rida?' mhT *ily) will come in turn to be fpoken to hereafter ; and '/Faft. " 1 therefore I fhall wave feying any thing farther to them here; and fhall only obferve of Friday in particular, that it was always obferv'd by the primitive Chriftians as a day of Fafting, who thought it very proper to humble themfelves on the feme day weekly, on which the bleffed Jefus hum bled himfelf once, even to the- death of the Crofs, for us mi- ferable ftnners. VII. Of the Colle&s, Epiftles, and Gofpels in AL L the days abovemention'd, as well Faftsjas Fefti- ^*t^f vals, the Church of England ftill requires us to ob- England ' <*- ferve, in fuch manner as may anfwer the end for which fervestkefe they were appointed. To this end fhe always enlarges her or- *¦¦>"•• dinary devotions, adding particular Leffons on moft of them, proper Pfalms on fome, and the Communion Office on all. The proper Leffons and Pfalms I (hall take notice of, when I come to treat of the particular days on which they are ap pointed : But becaufe. there are a Colled, Epiftle, and Gofpel appointed for every Sunday- and Holy-day throughout the year ; it is requifite I fhould firft fpeak of them in general, and fhew their Antiquity as well as their fuitablenefs to the days they belong to. And firft for their Antiquity. *$See the firft fort of the Sermon of Foftiug, §. i. That 20 6 Of the Sundays and Holy-days] Chap. f. §. 2. That moft of our Colleds are velry antient, ap- y^Af^J pears by their conformity to the Epiftles and Gofpels, which The Antiqui- are thought to have been feleaed by St. Jerom, and put c'sf&s'*'-* mto tne Leaionary by him : for which reafon many believe ' that the Colleds alfo were firft fram'dbyhim. It is certain t that Gelafius, who was Bifhop of Rome, A. D. 492. rang'd the Colleas, which were then us'd, into order, and added fome new, ones of his own ' : which Office was again cor- reaed by Pope Gregory the Great, in the year 6co, whofe Sacramentary contains moft of the Colleas we now ufe. But our Reformers obferving that fome of thefe Colleas were afterwards corrupted by fuperftitious alterations, and additions, and that others were quite left out of the Ro man Millals, and entire new ones, relating to their prefent innovations, added in their room ; they therefore examin'd every Collea ftriaiy, and where they found any of them corrupted, there they correaed them; where any new- ones had been inferted, they reftor'd the old ones; and laftly, at the Reftoration, every Collea was again review'd, when whatfoever was deficient was fupply'd, and all that was but improperly exprefs'd, reaify'd. The feveral al terations both then and at the Reformation fhall be noted • hereafter in their proper places: In the mean while I (hall proceed to give the like general account of the Epiftles and ^ Gofpels. TheAntiqti- i- 3- I have already hinted, that they are thought to t3 of the E- have been at firft feleaed by St. Jerom, and put into the GofpelsTrf leaionary by him. It is certain that they were very anci- ^ ently appropriated to the days whereon we now read them ; fince they are not only of general ufe throughout the whole Weftern Church, but are alfo commented upon in the Ho milies of feveral antient Fathers, which are faid to have been preach'd upon thofe very days, to which thefe por tions of Scripture are now affix'd. So that they have moft of them belong'd to the feme Sundays and Holy-days, we now ufe them on, for above twelve hundred years; as I might eafily fhew alfo from feveral authorities m. in whatver- *' 4' *n a" tne °^ Common-Prayer Books, except the fion they are Scotch one, the Epiftles and Gofpels were taken out of the us'd. Great Bible, neither of the two laft tranflations being ex tant when the Common - Prayer was firft compiled. But in regard of the many defeas which were obferv'd in that Verfion, and upon the petition of the Presbyterian Com- 1 See Dr. Comber'j HIJtory of Litur- I Bafil. Walefrid. Scrab. de Reb. Eccl. gies, .Part z. J. 14. p. 68. | c. ix. ? Vid. Limrg. J. Jacob. S. Clem. S. \ rnifiioners and their Collects, Epiftles, and Gofpels'. zoj' mifiioners at the Savoy Conference, the Commiflioners on Introd. the Church fide concluded that all the Epiftles and Gof- j/yv pels fhould be us'd according to the laft tranflation n. §. -f. The other variations that have, been made in them, Their order at, and fince, the Reformation, fhall be taken notice of as ani M&hv4. I go along : I fhall only obferve farther in this place, in re lation to them in general, in what admirable Order and Method they are appointed, and what foecial relation they bear to the feveral days whereon they are read. The whole year is diftinguifh'd into two parts : the de-^ fign of the firft being to commemorate Chrift's living a- mongft us ; the other to inftrua us to live after his exam ple. The former takes' in the whole time, from Advent to Trinity - Sunday ; for the latter are all the Sundays from Trinity to Advent: The firft part being converfant about the life of our Saviour, and the myfteries of his divine difpenfation : therefore beginning at Advent, we firft cele brate his Incarnation in general, and after that in their or der the feveral particulars of it : fuch as were his Nativity^ Circumcifion, and Manifeftation to the Gentiles ; his Doc trine and Miracles, his Baptifm, Fafting, and Temptation ; his Agony and bloody Sweat; his Crofs and Pajfion; his pre cious Death and Burial ; his glorious Refurredion and Af cenfion ; and his fending the Holy Ghoft to comfort us. Du ring all this time the chief end and defign of the Epiftles and Gofpels is to make us remember with thankful hearts what unfpeakable benefits we receive from the Father, firft by his Son, arid then by his holy Spirit ; for which we very aptly end this part of the year, with giving praife and glory to the whole bleffed Trinity. The fecond part of the year, (which comprehends all the whole time from Trinity Sunday to Advent j I obferv'd, is to inftrua us to lead our lives after our Lord's example; For having in the firft part of the year learned the myfte ries of our Religion, we are in the fecond to praaife what is agreeable to the fame. For it concerns us, not only to know that we have no other foundation of our Religion,' than Chrift Jefus our Lord ; but farther alfo to build upon this foundation fuch a life as he requires of us. And there fore1 as the firft part ends with Pemecoft, whereon we com memorate a new law given us in our hearts ; fo the fecond is to begin with the praaice of that law : For which rea- ¦> Account tf all the Proceedings of 'I pert that pafs'd between the Comrniffumerh the Commifpeners 1661. p. i;. or in\p, 1x9. faster*.! -Narrative, f. 318. and tht Pa- \ ion 208 Of the Sundays and Holy-dajs", Chap. f. fon fuch Epiftle? and Gofpels are appointed, as may moft V_^*Y"V^ eafily and plainly inftrua and lead us in the true paths of Chriftianity ; that fo thofe who are regenerated by Chrift, and initiated in his faith, may know what virtues to follow, and what vices to efchew. the toiled, §. 6. This I take to be a proper place to fpeak to the Gefpl'i'foTtie Rub"ck which direas, that the Colled, Epiftle, and Gofpel Sunday, to appointed for the Sunday Jhall ferve all the week after, vfhere fene fir the it is not in this book otherwife order'd °. The principal oc- ZardsT"' cafi°n °f which provifion, I fuppofe, was a Rubrick. at the end of the Communion-Office, in the firft book of King Edward VI. which order'd, that upon Wednefdays and Fridays, tho' there were none to communicate with the Priefts yet (after the Litany ended) the Prieft Jhould put upon him a plain Alb, or Surplice, with a Cope, and fay all things at the Altar (appointed to be faid at the celebration of the Lord's' Supper) until after the Offertory. -*—And that the fame order fhould be us'd all other dap,- whenfoever the People! accuftomably affembled to pray in the Church, and none difi pos'd to communicate with him. But tho' this cuftOm be now laid afide, yet the direaion above mention'd is ftill of ufe to us, if either at a Marriage, or at the Churching of a Woman, (at both which times a Communion is prefcrib'd by the Rubrick as convenient) or upon any other fuch like occafion, the Sacrament be adminiftred : At which times we are order'd by the Rubrick I am fpeaking. of, to ufe the feme Collea, Epiftle, and Gofpel as were us'd the Sunday before, where it is not otherwife order'd in this book. Be- noifdI"m *°re the la^ R-eview it was faid, except there fy.ll fome happensln Feaft that hath his proper, i. e. except there fall fome Ho-f the week. ly-day in the week which has a Collea, Epiftle, and Gof pel of its own ; or as it is worded in the Scotch Liturgy^ except there fail fome Feaft that hath his proper Colled, E- piftle and Gofpel; as it is on Afh-Wednefday, and on every day in the holy week next before the Pafch or Eafter : in which cafe the Sunday Collea, Epiftle, and Gofpel,- are to give place to the proper Collea, Epiftle, and Gofpel for that day. And this to be fere is part of what is intended by the Rubrick, as it ftands now. Tho' the defign I fuppofe of altering the laft words into, where it is not in this book otherwife order'd, was for a direaion alfo' at fuch times Or fome new as a new Seafon begins between one Sunday and another, Seafon be- as ;t happens upon AJh-Wednefday, and Afcenfion-day. In l"*' which cafe the Services of thofe days being plac'd between 0 See the laft Rubrick in the Ofdtr hm tht reft of, the hil] Scripture it appointed to be read. i the- and their Collects, Eftiflles, and Gofpels:. 2.69 the Services for the Sundays immediately before and after ; Introd. I take that to be an order that the Collea, &c. for the fore- V^"*Y"SJ? going Sunday fhall be then left off, and the Collea, &c. for the Holy-day fhall fucceed as the Service for the remain ing part of the Week. Which is exactly agreeable to an exprefs Rubrick after the Gofpel for Afh-Wednefday in the Scotch Liturgy, which enjoins that from Ajh-Wednefday to the firft Sunday in Lent, jhall be us'd the fame Colled, Epi ftle and Gofpel, which were us'd on Ajh-Wednefday. %. 7. In the firft Common-Prayer Book of King Ed- £™onc,om" ward VI. there were two Colleas, Epiftles, and Gofpels formerly at appointed for Chriftmas-day and Eafter-day, one to be us'd Chriftmas at the Firft Communion, the other at the Second: for the aad Ea^"' Churches not affording room enough, upon thofe high Fe ftivals, for all to communicate at once that were willing to come ; therefore the Sacrament was order'd to be re peated, and a different Service appointed for each folemni ty. As fo a double Communion, the praaice is antient ; Double _ for we find that Pope Leo, writing to Diofc'orus Bifhop of „°m™X" Alexandria, advis'd, that where the Churches were too fame day fmall, to admit all that where defirous to communicate at "" «¦«'«' once ; the Priefts fhould adminifler two or three Commu- traS,ce' nions in one day, that fo they who could not get room fo offer themfelves the firft time, might have an opportunity of doing it afterwards. Convinc'dbythis authority, Bucer afterwards retraaed an exception he had made againft hav ing two Communions in one day2; tho' in the fecond Re view of the Liturgy under King-Edward, one of thefe Services was laid afide : not, I fuppofe, with intent to for bid a repetition of the Sacrament, if the Minifter fhould fee occafion to adminifler it twice ; but only that, as the Congregation at each time is fuppos'd to be different, there fore the fame Service fhould be us'd for both. VIII. Of Introits in general. I Should now proceed to give the reafons of the choice of the feveral Colleas, Epiftles, and Gofpels, and to fhew their fuitablenefs to the days they belong to. . But be caufe to do this, it is neceffary I fhould fhew what particular Bleflings the Church commemorates at thofe feveral. times, on which they are prefcrib'd ; I fhall defcend to particulars, and firft give a fhort account of the feveral Sundays and I Script. Anglican, pag. & 49/, P Holy- 2 r o Of the Sundays and Holy-days, Chap. f. Holy-days, as they ftand in order, and then fhew how thefe Portions of Scripture are to be apply'd to the day. But firft I fhall take this opportunity to obferve, that in the firft Common-Prayer Book of K. Edward VI. before every Collea, Epiftle, and Gofpel, there is a Pfalm printed, which contains fomething prophetical of the evangelical hiftory us'd upon each Sunday and Holy-day, or is fome way or other proper to the day : which from its being fung or feid, whilft the Prieft made his entrance within the rails of the Altar, was call'd Introitus or Introit*. But in the fecond Introits what they were and hew antient. The Introits for every Sunday, and Holy-day, through out the year. Pfalm Triniry Sunday, ¦ ¦ 67. 1. Sunday after Trinity, — Part 1. 119. , Sunday in Advent, 3- 4._ Chrmmas-day. nien, - Pfalm 1. —————120. 4- ¦ ;. At the fi'Ji Comma At the fecond Communion,—- St. Stephen, ¦ St. John Evangelift, Innocents-day, — — — • - Sunday after Chriftmas day,- Circumcifion, -' — Epiphany, ' I. Sunday after Epiphany,-— a. ¦ - 3- ' — - 52. • n. - 79. -121.-in. -96.- '3- - 14. - IS- 25. • 24- ¦ 26. 6. ' 3* 130. '43-.46. St-fir. ¦ 22. Eafter Even,- Eafter-day. At the firft Communion, 16. At the fecond Communion, a, Monday in Eafler Week, fa. Tuefday in Eafter- Week, 1 13. t. Sunday after Eafter, .m. *• ¦ ' ¦ 70. 3' ' 4 S Afcenfion day, - Sunday after Afcenfion-day,- 'Whitfunday, ,' . ' Monday in Whicfun-Week>- Tuefday in Whitfun- Week*- IS- 5* 84. 47- ¦93- 3?- 'IOO. 101. 12.-13.- 14.- Ij-.-I6\- 17.- 18-19.- 20.-21.-22.-23.- 24.- -2.-3--4--J-.-S.-7--8.-9--10.—11.-12. -13. -14.—1 f- -16. -17. -.8*-19.—20.-2,1-—22. St. Andrew, St. Thomas, Converfion of St. Paul,- Purification of the bleffed Virgin Mary, St. Matthias, — Annunciation, - St. Mark,. St. Philip and St. James ,- St. Barnabas, - St, John Eaptifl, - St. Peter, • St. Mary Magdalen, Sc. James,- Sr.Bartholomew,- St.Matthew,- St. Michael and all Angels.. St. Luke the Evangelift,— St. Simon and St.Jude, — All-Saintij 11. -124.-iif..127.-129.-i»8. ;3«. -134. -140.-131.-141. -133. -142.-145.-146V« 148.x -1 if. -117. -1 1 j. -•37.-1 jo. -'49-' edition and their Collects, Epiflles, and Gofpels. 211 edition of King Edward's Book it was laid afide; tho' the ceci reafon they had for doing fo is not eafily aflign'd. For it is iJ-v-O very certain that the ufe of Introits to begin the Commu- ^^ nion-Office was not only unexceptionable, but of great antiquity in the Church : Durand proving that they were taken into divine Service before the time of St. Jerom7-. And it is plain that they would ftill have been very ufeful, fince the want of them is forc'd to be fupply?d by the finging of Anthems in Cathedrals, and part of a Pfalm in Metre in Parifh Churches. And therefore I cannot but think, it would have been much more decent for us to have been guided by the Church what Pfalms to have us'd in that intermediate time, than to ftand to the direaion of every illiterate Parifh-Clark, who too often has neither judgment to choofe a Pfalm proper to the occafion, nor skill to fing it fo as to aflift devotion. Sett. 1. Of the Sundays in Advent. FO R the greater folemnity of the three principal Holy- Advent: days, Chriftmas-day, Eafter-day, and Whit-funday, the Sundays. Church hath appointed certain days to attend them : fome to go before, and others to come after them. Before Chrift- vny fotaWi. mas are appointed four Advent-Sundays, fo call'd, becaufe the defign of them is to prepare us for a religious commemo ration of the Advent, or comingof Chrift in theflefh. The n«Antiqui- Roman Ritualifts would have the celebration of this holy ty of them. feafon to be Apoftolical, and that it was inftituted by St. Peter a. But the precife time of its inftitution is not fo ea fily to be determin'd: tho' it certainly had its beginning be fore the year 45-0, becaufe Maximus Taurtnenfis, wholiv'd about that time, writ a Homily upon it. And it is to be Advent Ser- obferv'd, that for the more ftria and religious obfervation mons/«r»m- of this feafon, Courfes of Sermons were formerly preach'd '> f «***'* in feveral Cathedrals on Wednefdays and Fridays, as it is now the ufual praaice in Lent b. And we find by the Salisbury Miflal, that before the Reformation there was a 1 De Rit. Eccl. I. 7. c. 1 1. . ' Durand. Rational, lib. 6. cap. 2. num. 2. fol. 25f. * See Dr. Greenvil'r Sermon, preach'd in the Cathedral of Durham, upon the revival of the ancient and laudable prac tice of that and [time other Cathedrals, in having Sermons en Wednefdays and Fridays in Advene and Lent, 4C0. 16S6. P z fpecial 2ia Of the Sundays and Holy-days, Chap, f, fpeciai Epiftle and Gofpel relating to Chrift's Advent, ap- t^^fo pointed for thofe days during all that time. The colleas. §. 2. The Colleds fop the firft and fecond Sundays in Advent were made new iri 15-49. being firft inferted in the firft Book of King Edward VI. That for the third Sunday was added at the Reftoration in the room of a very fhort, one not fo fuitable to the time*. The Collea for the fourth Sunday is the feme with what we meet with in the moft antient Offices, except that in fome of them it is ap pointed for the firft Sunday f . Epiftles and The Epiftles and Gofpels appointed on thefe days, are Gorpeis. all very antient and very proper to the time : they affure us of the truth of Chrift's firft coming c ; and as a proper means to bring our lives to a Conformity with the end and defign Of it, they recommend to us the confiderations of his fe cond coming, when he will execute vengeance on all thofe that obey not his • Gofpel d. Why the §. 3. It is worth obferving in this place, that it is the pe- ch«rch begms rxdiar, computation of the Church, to begin her Tear, and Advent'. " tD renew the annual courfe of her Service, at this time of Advent, therein differing from all other accounts of time whatfoever. The reafon of which is, becaufe fhe does not number her days, or meafure her feafons, fo much by the motion of the Sun, as by the courfe of our Saviour; be ginning and counting on her Year with hirn, who being the ' true Sun of Righteoufnefs, began now to rife upon the world, and, as the Day-Star on high, to enlighten them that fet in fpiritual darknefs. Sed. 2. Of the Ember-Weeks. The Original ¦*T"' H E firft feafon of the Ember - days falling after the if them. J_ third Sunday in Advent, I fliall take this opportunity to fpeak a word or two of them ; which are certain days fet apart for the confecrating to God the four feafons of the year, and for the imploring his blefiing by. fafting and * The old Colle£t was this. Lord, we befeecb thee, give ear to our Prayers, and by thy gracious vifitation lighten the dark nefs of our hearts, by our . Lord Jefus Chrift, Amen. f The words, {thro' the fatisJaSion of thy Son our Lord) -were firft added in the Scotch Liturgy. * Ep. and Gofp. for. Sund. I. — Ep. 1 Sund. 4. Sund. a. Gofp, Sund. 3. Ep. and Gofp. 1 d Gofp, Sund. i.— Sunday 9. prayer, and their Collects, Epiftles, and Gofpels. 213 prayer, upon the Ordinations perform'd in the Church at SeSt. 2. thofe times ; in conformity to the praaice of the Apoftles, i^y\^ who, when they feparated perfons for the work of the Mi niftry, pray'd and fafted, before they laid on their hands c. It is true, at the firft planting of the Gofpel, Orders were con- fer'd at any time, as there was occafion : But as foon as the Church was fettled, the Ordination of Minifters was affix'd to certain fet times, which was the firft original of thefe four weeks of Fafting. §. 2,. They are called Ember-weeks (as fome think) from Whyfo call'd. a German word, which imports Abftinence : Tho' others are of the opinion that they are fo call'd, becaufe it was cuftomary among the antients to exprefs their humiliation at thofe feafons of Fafting, by fprinkling afhes upon their heads, or fitting oh them ; and when they broke their Fafts on fuch days to eat only Cakes bak'd upon Embers, which were therefore call'd Ember-Bread. But the moft probable conjeaure is that of Dr. Marefchal, who derives it from a Saxon word, importing a Circuit or Courfe ; fo that thefe Fafts being not occafional, but returning every year in cer tain courfes, may properly be feid to be Ember-days, i. e. Fafts in courfe f. $. 3. They were formerly obferv'd in feveral Churches At »*<«< with fome variety «, but were at laft fettled by the Council t"n"°hf««'i of Placentia, A. D. 1095-. to be the Wednefday, Friday, and Saturday after the firft Sunday in Lent, after Whitfun- day, after the 14th of September, which was then obferv'd as the Feaft of Holy-Crofs, and the 13th of December, which was then alfo obferv'd in remembrance of St. Lucy h. §. 4. The reafons why the Ordination of Minifters are ^s0r^*' fix'd to thefe fet times of Fafting, are thefe: Firft, That fix-d to theft as all men's fouls are concern'd in the ordaining a fif'w. Clergy, fo all may join in Fafting and Prayer for ablefEng upon it : Secondly, That both Bifhops and Candidates, knowing the time, may prepare themfelves for this great work : Thirdly, That no Vacancy may remain long unfup- ply'd: Laftly, That the People, knowing the times, may, if they pleafe, be prefent,* either to ^approve the choice made by the Bifhop, or to object, againft thofe whom they know, to be unworthy; which primitive privilege is ftill referv'd to the People in this well-conftituted Church. e Acts xiii. 5. { Quefi. 16. in Johnfon's Ecclejiaflilal f In his ebfervations upon the Saxon I Lam, A. D. 734. Gofpels, p. J28, 5-29. I ^ Concil, Tom. 10. col. ;o». B. 8 See the Anfwers of Ecbright upon \ P 3 Sea. 214 Of thei Sundays and Holy- days, Chap. f. vor° Sea. 3. Of Chriftmas- day. Keweariyeb- *TiHO' the learned in moft ages have differ'd concern^ c7mch"th° J- ing the -D^ and Month of our Saviour's Nativity; yet we are certain that the Feftival was very early obferv'd in the primitive Church. And if the Day was miftaken, yet the matter of the miftake being of no greater moment than the falfe calculation of a day ; it will certainly be very pardonable in thofe who perform the hufinefs of the Feftival, with as much piety and devotion, as they could do, if they certainly knew the time. The sensa ^ a> ^nd tnat n0 one j^y want aQ opportunity to ce- fenheday. Tebrate f0 grcat a Feftival with a fuitable folemnity, the Church both excites and affifts our devotion, by an admi rable frame of Office fitted to the day. In the Firft Lef fons ' fhe reads to us the cleareft prophecies of Chrift's co ming in the flefh; and in the fecond Leffons^, Epiftle, and Gofpel, thews us the completion of thofe prophecies, by giving us the intire hiftory of it. In the Colled fhe teaches us to pray, that we may be partakers of the benefit of his Birth, and in the proper Pfalms fee fets us to our duty of praifing and glorifying God for this incomprehenfible my- ftery. The collea, The Epiftle and Gofpel are the feme that were us'd in Gofpel and tne m0^ anc'ent Liturgies ; but the Colled was made new in 15-49. *n tne Firft book of King Edward VI. they are appointed for the Second Communion, which I fuppofe was the principal one : fince the firft was probably more early in the morning for the Benefit of fervarits, and others who could not attend at the ufeal time. The Collea for the firft -Communion was different from what .we now ufe*, as were alfo the Epiftle and Gofpel ; the Epiftle beginning Tit. ii. ver. 11 to the end; the Gofpel, Luke ii. to ver. iy. the laft of which we now read for the fecond Leffon in the Morning Service. * The Colledl for the firft Communion in King Edwards firft Book was this. God, which maieft us glad with the yearly remem brance of the birth of thy onlySonJefusChrift: grant, that as we joyful ly receive him for our Redeemer, fo toe may with fure confidence behold him, tvbenhe fhall come to be our Judge, who liveth and reigneth, Sec. ' Ifa.ix. to v«r. 8.— chap. vii. ver. 10. 1 k Luke ii. to ver. ij-.—_ Tit. iii. to ver. 17. [ ver. 4. to ver. 9. §• 3- The and their Collects, Epiftles, and Gofpelsl 215 §. 3, The Pfalms for the Morning are Pfalms 19,45", 85*. Sea 2. The 19th was chiefly defign'd to give glory to God for all \^r^J his works of power and excellence : the beginning of it, The Pfalmi. viz. The heavens declare the glory of God, &c. is extraordi nary applicable to the day: for at the birth of Chrift a new Star" appear'd, which declar'd his Glory and Deity fo plainly, that it fetch'd wifemen from the Eaft to come and wor fhip him. The following verfes all fet forth God's good- nefs, in giving fo excellent a rule of life to men, and in warning us of the great danger of ' prefumptuous fins. » The 45"11 Pfalm is thought to be an Epithalamium, or Mar riage-Song,, upon the Nuptials of Solomon and the King of Egypt's Daughter; but it is myftically, and in a moft emi nent fenfe, applicable to the union between Chrift and his Church. The 85-th Pfelm was principally fet for the Birth of Chrift, and fo the primitive Chriftians underftood it ; and therefore chofe it as a part of their Office for this day, as being proper and pertinent to the matter of the Feaft. The Prophet indeed fpeaks of it as a thing paft, but that is no more than what is ufual in all prophecies : for by fpeak ing of things after that manner, they fignify'd their prophe cies fhould as furely come to pafs, as if what they had fore told had already happen'd1. The Evening- Pfalms are Pfalms 89, no, 13a. The 89th is a commemoration of the mercies perform'd and promis'd to be continu'd to David and his pofterity to the end of the world. The greateft of which mercies, viz. the Birth of .the Mefliah, the Church this day celebrates ; and therefore appoints this Pfelm to excite us to thankfgiv ing for fuch an ineftimable mercy, by fhewing us how on ly the bare promife of it, fo many ages fince, wrought, up on the Saints of thofe times. The 110th Pfalm is a pro phecy of the exaltation of the Meffiah to his regal and fecerdotal Office m ; both which are by him exercis'd at the right hand of the Father, and fettled on him as a reward of his humiliation and pafiion \ The 13a'1 Pfelm feems to have been at firft compos'd by Solomon upon the building of the Temple (part of it being us'd in his prayer at the dedication of ° it.) It recounts David's care of the Ark, and his defire to build God a Temple, and God's promifes thereupon made to him and his pofterity, of fetting his feed upon the throne till the coming of Chrift. ' A<5s ii. 30, 31. I ° Phil. ii. 8, 9. 1,1 Mat. xxii. 44. Afis ii. 34,. 1 Cor. J ° 2 Chron. vi. 41, 42, xv, if. Heb. 1. 13.. | P 4 SeSt. Of the! Sundays and Holy-days, 216 Chap. 5". V^Y%/ Sea. 4. Of the days of St. Stephen, St. John, and the Innocents. K« Antiqui- -npHAT the Obfervation of. thefe days is antient, we w 'j them. j^ have the teftimon{es 0f feveral very antient writers p, who all affure us that they were celebrated in the primitive times. Why oifrn'd ^ 2> The placing of them immediately after Chriftmas- , 'afTe'chrifi- ty7 was to intimate, as is fuppos'd, that none are thought mas-day, fitter attendants on Chrift's Nativity, than thofe bleffed Martyrs, who have not fcrupl'd to lay down their and u the temporal lives for him, from whofe Incarnation and Order they Birth they received life eternal. And accordingly we may are plac'd.. obferve, that as there are three kinds of Martyrdom, the i firft both in Will and in Deed, which is the higheft ; the fe cond in Will but not in Deed; the thirds Deed but not in Will; fo the Church commemorates thefe Martyrs in the feme order : St. Stephen firft, who fuffer'd death both in Will and in Deed,; St. John the Evangelift next, who fuf fer'd martyrdom in Will but not in Deed ; being miracu- loufly deliver'd out of a cauldron of burning oil, into which he was put before Port Latin in * Rome ; the holy Innocents laft, who fuffer'd in Deed but not in Will : for tho' they were not fenfible upon what account they fuf fer'd, yet it is certain that they fuffer'd for the fake of Chrift ; fince it was upon the account of his Birth that their Lives were taken away. And befides, wherefoever their ftory fliall be told, the caufe alfo of their deaths will be declar'd and made known : for which reafon they can't be deny'd, even in the moft proper fenfe, to be true Martyrs or Witnefe fes of Chriit. Mr L'Eftrange r imagines another reafon for the order of thefe Days. He fnppofes St. Stephen is commemorated firft, as being the firft Martyr for Chriftianity : that St. John has the fecond place, as being the Difciple which Jefus lov'd: and that the Innocents are commemorated next, be- , caufe their flaughterwas the firft confiderable confequence of our Saviour's Birth. To this he adds another conjec- P Orig. Horn. 3. in Diverf. Pare 2. 'p. 282. G, Aug. in Natal. Steph.Mar- tyris, Serm. 314. Tom. j. col. 1260. B. Chryf. in S. Stephanum, Orai. 1 35-, 1 36. Tom. J. pag. 8&J..&C, & alibi. r Terr, de Prafcript. Haret. c. 3S.p. 2If.A. r Alliance of Divine Offces> pag. 1 37. Lond. l6>o. ¦ ' / -tore, and their Collects, Epiftles, and Gofpels. 217 ture, viz. " That Martyrdom, Love, and Innocence are Sea. 5*. " firft to be magnify'd, as wherein Chrift is moft honour'd. O'-yv-Z §. 3. The Colleas for the days of St. Stephen, and the **£ £o1- ' Holy Innocents, were made new at the Reftoration ; and aiel', JS* that for St. John was fdmewhat alter'd *. But the Epi- Gofpels. , files and Gofpels for all thefe days are the fame that we meet with in the oldeft Offices ; excepting that the Epiftle for St. John was firft inferted at the Reformation, inftead of a Leffon out of the 25-th of Ecclefiafticus. The reafons of their choice are very plain. On St. Ste phen's day the Epiftle gives us an account of his martyr dom, and the Gofpel affures us, that his blood, and the blood of all thofe that have fuffer'd for the name of Chrift, fhall be requir'd at the hands of thofe that feed it. On St. John's day both the Epiftle and the Gofpel are ta ken out of his own writings, and very aptly anfwer to one another : the Epiftle contains St John's teftimony of Chrift, and the Gofpel Chrift's teftimony of St. John: the Gofpel feems , applicable to the day, as it commemo- ' rates this Evangelift, but the Epiftle feems to be chofen upon account of its being an attendant upon the preced ing more folemn Feftival. On the Innocents day the Gof- pel contains the hiftory of the bloody maflacre committed by Herod ; and for the Epiftle, is read part of the 14th Chapter of the Revelation, fhewing the glorious ftate of thofe and the like innocents in heaven. Se&. 5. Of the Sunday after Chriftmas-day. IT was a cuftom among the primitive Chriftians to ob- oaaves/.r- ferve the Odave or eighth day after their principal Feafts meriyobfirv- with great folemnity, (the reafons whereof fhall be given '* in fpeaking of the particular Prefaces in the Communion- Office hereafter) and upon every day between the Feaft and * The old Colleft for St. Stephen's day was this : Grant us, O Lord, to learn to love our enemies by the example of thy Martyr St. Stephen, who prayed for his ferjecutors to thee, which livefl and reigneft, &c. In the Colleft for St. John's Day, after the words, Evangelift Saint John, followed, may attain to thy everlafting gifts, thro' Jefus thrift our Lord, Amen. The Colledt for Innocents day was as follows, Almighty God, a/bofe praife this day the young Innocents thy witnejfes haveconfejfed and fhew d forth, not in fpeaking but in dying; mortify and kill all vi ces in us, that in our converfation or life we may exprefs t by Faith, which with our tongues we do confefs, thro' Jefus Cbrifi our Lord, Amen. the 218 Of the Sundays and Holy days, Chap. f. the Oaave, as alfo upon the Oaave it felf, they us'd to VOf*\^ repeat fome part of that Service which was perform'd up on the Feaft it felf. In imitation of which religious cu ftom, this day generally falling within the Oaave of Chrift- mas-day, the Colled then us'd is repeated now ; and the Epiftle and Gofpel ftill fet forth the myfteries of our re demption by the birth of Chrift. Before the Reformation, inftead of the prefent Gofpel, was read Luke ii. ver. 33, to ver. 41 . But then the firft of St. Matthew was appoint ed, which is ftill retain'd ; excepting that the firft feventeen , verfes, relating to our Saviour's Genealogy, were left out at the Reftoration. SetL 6. Of the Circumcifion. TbeDepgnef>~T~isrllS Feaft is celebrated by the Church, to comme- this Ftafi. X morate the aaive obedience of Jefus Chrift in fulfil ling all righteoufnefs, which is one branch of the merito- rius caufe of our Redemption ; and by that means abroga ting the fevere injunaions of the Mofaical eftablilhment, and putting us under the eafier terms of the Gofpel. The Antiqui- §• 2- The obfervation of this Feaft is not of very great tyofit. Antiquity : the firft mention of it under this title is in Ivo Carnotenfis, who liv'd about the year 1090,' a little before St. Bernard, which latter has alfo a Sermon upon it. In Ifidore, and other more early writers, it is mention'd un der the name of the 0 Save of Chriftmas. The reafon why it was not then obferv'd as the Feaft of the Circumcifion, was probably becaufe it fell upon the Calends of January, which was celebrated among the Heathens with fo much diforder and revellings, and other tokens of idolatry, that 1 St. Chryfoftom calls it ior*'w JW&Amw, the Devil's Feftival. For which reafon the fixth general Council abfolutely for bad the obfervation of it among Chriftians '. Leflbns, §¦ 3- ^ne ProPer Services are all very fuitable to the Epiftle, and' day. The firft Leffon for the Morning gives an account Gofpel. of the inftitution of Circumcifion ; and the Gofpel of the Circumcifion of Chrift : the firft Leffon at Evening, and the fecond Leffons and Epiftle, all tend to the fame end, viz. that fince the Circumcifion of the^flefh is now abrogated, God hath no refpea of perfons, nor requires any more of us than the Circumcifion of the heart. \ The Colled, Epif tle, and Gofpel for the day were all firf^ inferted in. 1549. ' Concil. Trull. Can. 62. Sed. and their Collects, Epiftles, and Gofpels. 219 Sea. 7. Sed. 7. Of the Epiphany. C^vn/ THE word Epiphany in Greek fignifies Manifeftation, Epiphany, and was at firft us'd both for Chriftmas day, when »**«'/j«»- Chrift was manifefted in the flefh, and for this day (to f"' which it is now more properly appropriated) when he was manifefted by a Star to the Gentiles : from which identity of the word, fome have concluded that the Feafts of Chrift- mas-day and the Epiphany were one and the fame : but that they were two different Feafts obferv'd upon two feveral days, is plain from many of the Fathers u. But befides this common and more ufual name , we The antient find two other titles given to it by the Antients, viz. roe, Nam" cf '*¦ ttyut tpaTct w, the day of the Holy Lights ; and i* Qtetpdma, the Theophany, or Manifeftation of Godx. The firft name was given it, as being the day whereon they commemorated the baptifm of Chrift, who from that time became a Light to thofe that fet in darknefs : upon which account this day was as folemn for baptizing the Catechumens among the Latins, as Eafter and Whitfuntide among the Greeks. And for the greater folemnity of fo high a Feftival, it was the cuftom to adorn the publick Churches with a great num ber of Lights and Tapers, when they came to perform the Service of the day. The reafon of the other name is very plain, the Feaft being inftituted in corhmemoration of the firft manifeftations of our Saviour's divinity. § 2. The principal defign of the Church's celebrating TheFeaftefit this Feaft, is to fhew our gratitude to God, in manifefting '• "hM '"* the Gofpel to the Gentile world, and vouchfafing to themJ^' - equal privileges with the Jews, who had been all along his peculiar People ; the firft inftance of which divine favour, was in declaring the Birth of Chrift to the wifemen of the Eaft. §. 3. But, in all, there are three great manifeftations of Three Mani- our Saviour commemorated on this day ; all which, St. 5£jion" ^ Chryfoftom tells us, happen'd on the feme day, tho' not in mlraudT"' the feme year: the firft of. which was what I juft now men tion'd, viz. his manifeftation by a Star, which conduaed the wifemen to come and worfhip himj which we commemo rate in the Colled and Gofpel. The fecond manifeftation The Leflbns, was that of the glorious Trinity at his Baptifm, mention'd £S'|${ in the fecond Leffon at Morning-Prayer. The fecond Lef- fel"m 0 Aug. Serm. loa. Tom. J.col.914. I w Greg. Naz. in Sanft.Lum. F. Greg. Naz. in S. Lum. Orat. 39. | * Epiph. Orat. in Afcenf. Domini. Tom. 1. p. 614, &c. & in alii. j 2 fon 220 Of fhe Sundays and Holy days, Chap. 5". fon at Evening-Service contains the third, which was the Vv^ manifeftation of the Glory and Divinity of Chrift, by his miraculous turning Water into Wine. The Firft Leffon contains prophecies of the increafe of the Church by the abundant accefs of the Gentiles, of which the Epiftle con- * tains the completion, giving an account of the myftery of the Gofbel's being reveal'd to them. The Colled and Gof pel for this day are the feme that were us'd in the antient Offices; but the Epiftle was inferted at the firft compi ling of our Liturgy, inftead of part of the 60th of Ifaiah, which is now read for the firft Leflbn in the Morning *. Seel. 8. Of the Sundays after the Epiphany. The Deftgn of"C ROM Chriftmas to Epiphany, the Church's defign, in the Epiftles jf all her proper Services, is to fet forth the Humanity of and Gofpels. our Saviour, and to manifeft him in the fiefh : but from the Epiphany to Sepiuagefima-Sunday (efpecially in the four fol lowing Sundays) (he endeavours to manifeft his Divinity, by recounting to us in the Gofpels fome of his firft Miracles and manifeftations of. his Deity. The defign of the Epi ftles is to excite us to imitate Chrift, as far as we can, and to manifeft our felves his Difciples, by a conftant praaice of all chriftian virtues. The Colleas, §• 2- The Colleds, Epiftles, and Gofpels for the. five firft Epiflies, and Sundays after the Epiphany, are all the fame as in the Sa- Gofpels. cramentary.of St. Gregory, except that the Collea for the i fourth Sunday was a little amended at the Reftoration f, and that before the Reformation, the Epiftle for that day was the fame with the Epiftle for the firft Sunday in Advent. * In the Common-Prayer Books of King James, and down to the Reftoratjon, Ifaiah the xlth was by miftake (as I prefume) fet down for the Morning firft Leffon, inftead of the lxth, from whence the fame error is continu'd, in fome of our prefent Books. The lxth Chapter was undoubtedly defign'd, being in all the books of King Edward, Queen Elizabeth, the Scotch Liturgy, and the fealed Booh at the Reftoration. And in thofe books of King James, where the xlth Chapter firft appears in the Table of the Leffons appointed for Holy-days, the lxth Chapter ftands againft the day in the Calendar. f The old Collect was this: O God, which knoweft us to be fet in the midft of fo many and great dangers, that for man's frailnefs we cannot always ftand uprightly ; grant to us the health of body and foul, that all thofe things which we fuffer for fin, by thy help we may well pafs end overcome, thro' Chrift our Lard, Amen. The and their Collects, Epiftles, and Gofpels. zzi The Colled, Epiftle, and Gofpel for the fixth Sunday were Se£t. g. all added at the laft Review ; till when, if there happen'd v^vO to be fix Sundays after Epiphany, the Collea, Epiftle, and Gofpel for the fifth Sunday were repeated : tho' in the Sa lisbury Mitfal, the Service of the third Sunday is order'd to be us'd upon fuch an occafion. Sett. 9. Of Septuagefima, Sexagefima, and Quinquagefima Sundays. AMONG the feveral reafons given for the names of myfetaiuii thefe Sundays, the moft probable feems to be this : The firft Sunday in Lent, being forty days before Eafter, was for that reafon call'd Quadragefima-Sunday, which in Latin fignifies forty ; and fifty being the next round num ber above forty, as fixty is ¦ to fifty, and feventy to fixty : therefore the Sunday immediately preceding Quadragefima- Sunday, being farther from Eafter than that was, was call'd Quinquagefima (or fifty) Sunday, which is alfo fifty days inclufive before Eafter : and the two foregoing Sun days, being ftill farther diftant, were for the feme reafon call'd Sexagefima and Septuagefima (fixty and feventy) Sundays. §. 2. The obfervation of thefe days and the weeks fol- Vu Defign lowing, appear to be as ancient as the times of Gregory the'/ **""• Great. The Defign of them is to call us back from our Chriftmas feafting and joy, in order to prepare our felves for fafting and Humiliation, in the approaching time of Lent ; from thinking of the Manner of Chrift's coming into the world to reflect: upon the Caufe of it, viz. our own fins and miferies ; that fo being convine'd of the rea- fonablenefs of puniftu'ng and mortifying our felves for our fins, we may the more ftriaiy and religioufly apply our felves to thofe duties when the proper time for them comes. Some of the more devout Chriftians obferv'd the whole time, from the firft of thefe Sundays to Eafter, as a feafon of Humiliation and Fafting; tho' the generality of the Peo ple did not begin their Fafts till Afh-Wednefiiay, §. 3. The Colleds, Epiftles, and Gofpels for thefe days The Collects. are all the fame as in the antient Liturgies, excepting only Epiftles, and the Collea for Quinquagefima-Sunday, which was made °° pe * new, A. D. 1549. They are all of them plainly fuitable to the times. The Epiftles are all three taken out of St. Paul's Epiftles to the Corinthians : the two firft perfuade „ us to a£ts of mortification and penance, by propofing to us 22 z Of the Sundays and Holy-days, Chap. f. us St. Paul's example: But becaufe all bodily exercifes \s~*f\J without charity profit us nothing ; therefore the Church, in the Epiftle for Quinquagefima- Sunday, recommends cha rity to us, as a neceffary foundation for all our other aas of Religion. The defign of the Gofpels is much the fame with that of the Epiftles : that for Septuagefima-Sunday tells us, by way i of Parable, That all that expea to be rewarded hereafter, muft perform thefe religious duties now ; and to all thofe who have been fo idle as to neglect their duties all their life-time hitherto, it affords comfort, by alluring them, they, may ftill entitle themfelves to a reward, if they will now fet about them with diligence and fincerity. The Gofpel for Sexagefima-Sunday, in another parable, admo- nifhes us to be careful and circumfpea in the performance of our duty, fince there is fcarce one in four who profefe Religion, that brings forth fruit to perfeaion. And laftly, the Gofpel for Quinquagejima-Sunday fhews us how we are to perform thefe duties ; advifing us by the example of the blind Beggar to add faith to our charity, and to continue inceflant in our Prayers, and not to defpair of the Accept ance of them, becaufe we are not immediately heard, but to cry fo much the morej Jefus, thou Son of David, have mercy on us. Shrove- §¦ 4. The Tuefday after Quinquagefima-Sunday is ge- Tue«ay,»*> nerally call'd Shrove-Tuefday ; a name given it from the old fi caifd. Saxon words Shrive, Shrift, or Shrove, which in that lan guage fignifies to confefs ; it being a conftant cuftom a- mongft the Roman Catholicks to confefs their Sins on that day, in order to receive the bleffed Sacrament, and there by qualify themfelves for a more religious obfervation of the holy time of Lent immediately enfuing. But this in procefs of time was turn'd into a cuftom of invitations, and their taking their leave of flefh and other dainties ; and afterwards, by degrees, into fports and merriments, which ftill in that Church make up the whole bufinefs of the Carnival. Sea. 10. Of the Forty T>ays in Lent. The mctfpty *Tp H O' it ought to be the conftant endeavour of a Chri- <>ff°m'f" A ftian to obferve his duty at all times, and to have al- mliiatkn. "" wavs a great regard to what God requires of him ; yet, confidering the great corruption of the world, and the frailty of our nature, and how often we trangrefs the bounds of our duty, and how backward we are to crofs our and their Collects, Epiftles, and Gofpels. 22 j our fiefhly appetites, 'tis very expedient we fhould have Sea. 10. fome folemn feafon appointed for the examining our lives, v»^v-»^/ and the exercife of repentance. §. 2. And accordingly we find that from the very firft The Antiqui- ages of Chriftianity, it was cuftomary for the Chriftians to 7*/**- fet apart fome time for mortification and felf-denial, to prepare themfelves for the Feaft of Eafter. Irenceus, who liv'd but ninety years from the death of St. John, and con- vers'd familiarly with St. Polycarp, as Polycarp had with St. John, has happen'd to let us know, tho' incidentally, that as it was obferv'd in his time, fo it was in that of his y predeceffors. §. 3. As to its Original, the prefent Lord Bifhop of Bath Tits Original. and Wells, in his learned Difcourfe concerning Lent, has fhew'd, by very probable arguments, that the Chriftian Lent took its rife from the Jewifh preparation to their yearly expiation. He likewife proves out of their own wri ters, that the Jews began their folemn Humiliation forty days before the expiation. Wherefore the primitive Chri ftians, following their example, fet up this Faft, at the be ginning of Chriftianity, as a proper preparative for the commemoration of the great expiation of the fins of the whole world. §. 4. 'Tis true indeed, as to the Length of it, the chri- rarimjiy «*- ftian Lent was obferv'd with great variety at firft : fome forv'i*tM' Fafting only one day, fome two, fome more, and fome for forty days together; i. e. if Eufebius be rightly under ftood by the learned Dr. Grabe : if not, we muft reduce the forty days to an entire Abftinence of forty hours only, according to Valeftus z ; from which number.of hours fome think it is moft" probable this Faft was firft call'd ntrtrx^Ko^', or Quadragefima ; as beginning about twelve on Friday (the time of our Saviour's falling under the power of death) and continuing till Sunday Morning, the time of his rifing again from the dead. But afterwards it was enlarg'd to a longer time, drawn out into more days, and then weeks, till it was at laft fix'd to Forty Days; which number feems very antiently to have heen appropriated to Repentance and Humiliation. For not to reckon up the forty days in which God drown'd the world1, or the forty years in which the Children of Ifrael did penance in the wildernefs b, y Eufeb. Hift. Eccl. I. J. c. 24. p. I Reading. 192. D. I a Gen. vii. 4, * Vide Eufeb. uc fupra. & Valef. I & Numb. xiv. 34: & Bevsreg. in lot. p. 247. Edit. 1 or the ChriMi- Of the Sundays and Holy-days, or the forty ftripes by which malefeaors were to be cor- reaed0; whoever confiders that Mofes did, not once only, faft this number of days'1, thatElias alfo fafted in the wil- dernefs the fame fpace of time % that the Ninevites had precifely as many days allow'd for their repentance f, and that our bleffed Saviour himfelf, when he was pleas'd to faft, obferv'd the feme length of time e. Whoever, I fay, confiders thefe things, cannot but think that this number of days is very fuitable to extraordinary Humiliation. mytaWd §. f. It receives its name from the time of the year where- Lent- in 'tis .obferv'd; Lent, in the old Saxon Language fignify- ing Spring, being now us'd to fignify this Spring-Faft, which Why toendat always begins fo that it may end at Eafter ; to remind us of Eafter. our Saviour's fufferings, which ended at his Refurreaion. How obferv'd §. 6. During this whole feafon, they were us'd to give h, ,herfft%}~ the moft publick teftimonies of forrow and repentance, and to fhew the greateft figns of humiliation that can be imagin'd : No Marriages were allow'd of, nor any thing that might give the leaft occafion to mirth or chearfulnefs h ; infomuch that they would not celebrate the Memories of the Apoftles or Martyrs, that happen'd within this time, upon the ordinary week-days, but transfer'd the comme moration of them to the Saturdays or Sundays1. For the Eaftern Chriftians, as I have already obferv'd k, celebrated Saturday as well as Sunday as a day of feftival devotions. But except on thofe two days, even the holy Eucharift was not confecrated during the whole time of Lent; that being an aa, as thofe Fathers thought, more fuitable and proper for a Feftival than a Faft1. On thofe days indeed they confecrated enough to fupply the Communions of each day, till either Saturday or Sunday return'd again. For tho' the Sacrament was not confecrated on the ordinary week-days, yet it was cuftomary to receive it every day ; and therefore to thofe that came to communicate upon any of thofe days, they adminiftred out of what the Greeks call'd the ¦aao-/iyuetribim, the Latins Prafandificata, both which words fignify the feme thing, viz? the Bread and Wine that were ready confecrated. Nor was the demeanour of the primitive Chriftians at Home lefs ftria and auftere than their difeipline at Church ; they lay in Sackcloth and Afhes, and took no care of their garbordrefs; they us'd no other food but what was necefla- c Deur. xxv. 3. d Deut. ix. 9, 18, if, * I Kings xix. 8. r Jonah iii. 4. e Mac. iv. z. ¦* Concil. Laod. Can. j*. Tom. 1. col rfof. C 1 Ibid. Can. ft. k Fag. 191. 1 ibid. Can. 40. and Pheir Collet! s, Epiftles, and Gofpels. 225 ry to preferve life m; fome abftaining from flefh and wine, SeSt, rr. others, efpecially the Greeks, forbearing all fifh likewife >-^v>-'. as well as flefh : fome contented themfelves with eggs and fruits; others forbore both, and liv'd upon bread* herbs and roots : But all agreed in this, viz. that whereas at other feafons their Fafts continued but till three in the Afternoon, they would not on any day in Lent eat till the Evening", "and then fuch food as was leaft delicate °- Seel 11. Of Afli- Wednefday, or the Firft T)ay of Lent* THE firft day of Lent had formerly two names, one ^fLoesnc..i of which was Caput Jejunii, the Head of the Faft; /I'ft'"" " the other Dies Cinerum, Ajh-Wednefday. The firft com- . pellation was given becaufe Lent began on that day ; for fince it was never the cuftom of the Church to faft on Sun days (whereon we commemorate fo great a bleffing as our Saviour's Refurreaion) therefore we begin Lent on this day, to fupply the room of thofe Sundays. For if you de- dua out of the fix weeks of Lent the fix Sundays, there will remain but thirty fix Fafting-days, to which thefe four of this week being added, make up the exaa number of forty. §. 2. The name of Aft- Wednefday proceeded from a Whylaifi cuftom in^the ancient difcipline, which began very early to AChWei- be exercis'd on this day ; an account whereof we have in nelday-' Gratian p as follows : On the firft day of Lent the penitents were to prefent themfelves before the Bifhop cloath'd with Sackcloth, with naked Feet, and eyes turned to the ground : And this was to be done in the prefence of the principal of the Clergy of the Diocefe, who were to judge of the fincerity of their repentance. Thefe introdue'd them into the Church, where the Bifhop, all in tears, and the reft of the Clergy, repeated the feven penitential Pfalms. Then rifing from Prayers, they threw afhes upon them, and cover'd their heads with Sackcloth ; and then with mournful fighs declar'd to them, that as Adam was thrown out of Paradife, fo they muft be thrown out of the, Church. Then the Bifhop commanded the Officers to turn them out of the Church-doors ; and all m Tercull. de Pcenir. paffim. n Bafil. Ham. 1. de Jejun. & Prudenr. Hymn, ante Cibum. 0 Epiphan, Expof Fid.Cathol.cai. Tom. r. p.rrof. B.C. P r Parr. Deer. Dill, fo. c. 64.Tom. 1. p. 331. Q the 226 • Of the Sundays and Holy-days, Chap. j. the Clergy followed after , repeating that curfe upon \*Sy~\J Adam, In the fwe at of thy brows Jhalt thou eat thy bread. The like penance was infliaed upon them the next time the Sacrament was adminiftred, which was the Sunday following. And all this was done, to the end that the pe nitents, obferving how great a diforder the Church was in by re&fon of their crimes, fhould not lightly efteem of penance. How obferv'd §. 3. Tho' this difcipline was fevere, yet the many good % Enriwrf* confequences of it fhew'd it worthy the imitation of all Churches in fucceeding ages : and ours in particular hearti ly bewails the want of it : but till fhe can be fo happy as to fucceed in difcharging thofe obligations fhe lies under to reftore it, fhe fupplies that want, by adding to her ordinary Service a very proper and fuitable Office call'd theCommi- nation, which fhall be treated of hereafter in its turn. The Pfalms. §. 4. In the ordinary Morning and Evening-Service, in ftead of the Pfalms for the day, are appointed fix of Da vid's Penitential Pfalms (the feventh being us'd in the Of fice of Commination :) concerning which we need only obferve, that they are the very Forms wherein that Royal Prophet exprefs'd his repentance, and were all compos'd by him in times of affliaion, and contain Supplications and Prayers to be deliver'd from all temporal and fpiritual ene mies ; and have, for this reafon, been very much efteem'd of in the Church in all ages q, and were always thought proper to be us'd in times of Humiliation and Repentance. TiseCollea, §• f- ^TheColledfor this day was made new at thecom- Epjftie, and piling of the Liturgy : The Epiftle and Gofpel were taken 6o'P"u out of the old Offices. For the former is read part of Joel, which, together with the latter, cautions us to be very careful, that, whilft we feem to be ready at all external figns of Sorrow, we be not void of internal Contrition. MLeUbns - §• 6. There are no proper Leffons appointed for this day, appointed, which I prefume proceeded from an omifiion of the Com pilers. Seft. 1 2 Of the Sundays in Lent. The collefls, *" 1 * H O' the Church allows us to interrupt our Fafts on Gofpeb "*- the s*nday* in Lent, by teafon of the eminency of thofe days ; yet left the pleafantnefs of thofe intervals fhould entice us to a difcontinuance of our mortification « Greg. Mag. Comment, in 7 Pfal. Pan. Tom. 3. col, 369, &c. and and their Collects, Epiftles, and Gofpels. zz7 and abftinence in the returning week-days, when we ought Sea. I2i to renew it with the greater xeal, fhe takes care to remind us of the duties we have undertaken, and therefore in the Epiftles (which were continued from the old Miflals) fets before us the obligations we lie under of returning to our acls of Self-denial and Humiliation. But becaufe all this without Charity is nothing worth ; the Gofpels (which are of the feme Antiquity) are defigned to excite us to the ex- efcife of that great duty in all its branches, by propOfing to' us the example of our great Lord and Matter the bleffed Jefus, who not only failed and withftood the greateft temptations of doing, evil in his own perfon r, but went about feekihg opportunities of doing gooH to others ; heal- . ing the tick', feeding the hungry', bleffing thofe that curfed himu, and doing good to thofe that defpitefully ufed himw: in all which aaions we are, at this time efpecially, bound to imitate him. The Colleds, as well as the Epiftles and Gofpels for all thefe Sundays, are the feme that we meet with in the old Offices, excepting that the firft was made new at the Reformation, and the laft is, in the Liturgy of St. Am brofe, appointed for Good Friday. \. 2. The Sundays in Lent are by our own Church, as Smi s. well as the Greek, generally term'd by their number, be- cZt/hm ing call'd the firft, fecond, and third Sunday, &c. in Lent; nanfd. but the three laft are fometimes diftinguifh'd by particular names of their own: The fourth, for inftance, is with us Midient- generally called Midlent-Sunday ; tho' Bifhpp Sparrow, and Sunday. fome others, term it, Dominica Refedionis, the Sunday of Refrefhment : the reafon of which, I fuppofe, is the Gof pel for the day, which treats of our Saviour's miraculoufly feeding five thoufand ; or elfe perhaps the firft Leffon in the Morning, which gives us the ftory of Jofeph's enter taining his brethren. And the appointment of thefe Scrip- J%e riAaiIe tures upon this day, might probably give the firft rife to a R,f/I/Mid- cuftom ftill retain'd in many parts of England, and well iencioK or known by the name of Mi dlenting or Mothering. Mothering. The fifth Sunday in Lent is, by the Latins efpecially, Piffi s often call'd Paffion-Sunday; tho' I thinlc that would be a fay? more proper name for the Sunday following : but the rea fon, 1 fuppofe, why that title is thrown back to this, is be caufe the Sunday next before Eafter is generally call'd Palm- Sunday, in commemoration of our Saviour's triumphal en- a^-n'Sm' try into Jerufalem, when the multitude that attended him » Gofpel fir the firft Sunday in Lent. I u For the fourth. * ¦<* { For the fecond. i » For the fifth. ' For the third. | Q a ftrew'd 228 Of the Sundays and Holy -days, Chap, j . ftrew'd Palm-branches in his way * : in remembrance of V^Y"V which Palms were us'd to be born herewith us upon this day till the fecond year of King Edward VI y. Sed. 13. Of the Paflion- Week. Paflion- -^pHE following week was by fome look'd upon as a week. J[ diftina time of Fafting from the foregoing Lent, and as inftituted upon different accounts : that being obferv'd in imitation of our Saviour's Fafting, &c. as has been al ready obferv'd ; this in commemoration of his fufferings and paflion, which he then compleated \ But by others it was only accounted a continuation of the feme Faft in a ftriaer" degree : It being generally call'd the Great Week*, not becaufe it^had more hours or days in it than any other week, but becaufe in this week was tranfeaed an affair of the greateft importance to the happinefs of man, and aaions truly great were perform'd to fecure his falvation : Death was conquer'd, the Devil's tyranny was abolifh'd, the partition-wall betwixt Jew and Gentile was broken down, and God and Man were reconcil'd b. It was alfo Why call'd call'd the Holy-Week, from thofe devout exercifes which Ho>y-w«k> Chriftians employ'd themfelves in upon this occafion. meriy Humiliation ; not that the grief and affliaion they then ex prefs'd did arife from the lots they fuftain'd, but from a fenfe of the guilt of the fins of the whole world, which drew upon our bleffed Redeemer that painful and fhameful death of the Crofs. §. 3. The Gofpel for this day (befides its coming in The Gofpel, courfe) is properly taken out of St. John rather than any »*r^»»«« other Evangelift, becaufe he was the only one that was pre- °* ''*° "' fent at the Paflion, and ftood by theCrofs while others fled : and therefore, the Paflion being as it were reprefented before our eyes, his teftimony is read who few it himfelf, and from whofe example we may learn not to be afharn'd or afraid of the Crofs of Chrift". The Epiftle proves The Epiftle. from the infufficiency of the Jewifh Sacrifices, that they only typify'd a more fufficient one, which the Son of God did as on this day offer up, and by one oblation of himfelf, then made upon the Crofs, compleated all the other Sa crifices (which were only fhadows of this) and made full fetisfaction for the Sins of the whole world. In imitation The Colieft. of which divine and infinite love, the Church endeavours to fhew her charity to be boundlefs and unlimited, by pray ing in one of the proper Colleds, that the effeas of Chrift's death may be as univerfel as the defign of it, viz. that it may tend to the falvation of all, Jews, Turks, Infidels, > and Hereticks *. §. 4. How fuitable the proper Pfalms are to the day, is The Pfalms. obvious to any one that reads them with a due attention : * In the firft: Common-Prayer Book of King Edward, the firft of the Colledts for this day is appointed to be us'd at Mattins on ly ; the other two at the Communion. h See the 37* Canon of Elfric. in Mr. | 5-7. B. Apoft. Conft. 1. j- c. 13. Johnfin's Ecclefiaftical Laws, A.D. 957. I k Rupertus de Officiis Divinis, I. 6. } Eufeb. Hift. Eccl. lib- 2. cap. 17. p. | c. 8, Q 4 they 2? 2 Of the Sundays and Holy-days* Chap. 5"'. they were all compos'd by David in times of the greateft Ks~tf\J calamity and diftrefs, and do moft of them belong myfti- cally.to the Crucifixion of our Saviour; efpecially the twenty fecond, which is the firft for the Morning, which was in feveral paffages literally fulfill'd by his fufferings, and, either part of it, or all, recited by him upon the Crofs '. And for that reafon (as St. Auftin k tells us) was always us'd upon that day by the African Church. The Leflbns. §• S- The firft Leffon for the Morning is Gen. xxii. con taining an account of Abraham's readinefs to offer up his Son ; thereby typifying that perfea oblation which was this day made by the Son of God : which was thought fo pro per a Leffon for this occafion, that the Church us'd it up on this day in St. Auftin's time '. The fecond Leffon is St. John xviii. which needs no explanation. Theftrft Lef fon for the Evening m, contains a clear prophecy of the Paflion of Chrift, and of the benefits which the Church thereby receives. The fecond Leffon n exhorts us to pati ence under aftliaions, from the example of Chrift who fuf fer'd fo much for us. Seft. 16. Of Eafter Eve. How obfiryi P~T' H I S Eve was in the antient Church celebrated with 'tive'cl^nt -*- more tnan ordinary devotions, with folemn watch- ings, with multitudes of lighted Torches both in their Churches and their own private Houfes, and with the ge neral refort and confluence of all ranks of people". At Conftantinople it was obferv'd with moft magnificent illu minations, not only within the Church but without . All over the City lighted Torches were fet up, or rather pillars of Wax, which glorioufly turn'd the night into day p. All which was defign'd as a forerunner of that great light, even the Sun of Righteoufnefs, which the next day arofe upon the World. As the day was kept as a ftria Faft, fo the Vigil conti nu'd at leaft till midnight, the Congregation not being dif mifs'd till that timeq; it being a tradition of the Churchv that our Saviour rofe a little after midnight: But in the Eaft the Vigil Iafted.ti'11 Cock-crowing; the time being fpent in ' See St. Mar. xxvii. 3 j", 43, 46. k Aug. in Pf. 21. in prefat. Serm.*. « Auguft. Serm, de Temp. 71. m Ifa. liii, ? I Pec. ii. 0 Greg. Naz. Orat. 41. Tom. 1. p. 676. D. t Eufcb. Vic. Conft. lib, 4. cap, ai, p. J36. A. B. « Conft, Apoft. lib. 5. cap. 18. reading and their Collects, Epiftles, and Gofpels. i j j reading the Law and the Prophets, in expounding the holy Sea. %6l Scriptures, and in baptizing the Catechumens r. *~-v^_/ §. 2. Such decent folemnities would in thefe days be f0" obfertri look'd upon as Popifh and Antichriftian : for which reafon, ^EngUndf fince they are only indifferent (tho' innocent) ceremonies, the Church of England hath laid them afide: But for the exercife of the devotions of her true Sons, fhe retains as much of the primitive difcipline as fhe can ; advifing us to faft in private, and calling us together in publick, to me ditate upon our Saviour's Death, Burial, and Defcent into hell: which article of our faith the publick Service of the raj|Pfft^ Church this day confirms, the Gofpel treating of Chrift's "" ° pe ' body lying in the grave , the Epiftle of his Soul's defcent into hell. 'Tis true, the Epiftle is by fome People other- wife interpreted ; but the Other parts of it are notwith- ftanding very proper for Eafter-Eve ; the former part of it exciting us to fuffer chearfully, even tho' for well doing, af ter the example of Chrift, who, as at this time, had once fuffer'd for fins, the juft for "the unjuft ; the latter part fhewing us the end and efficacy of Baptifm, which was always, in the primitive Church, adminiftring to the Cate chumens oh this day. §. 5-. Till the Scotch Liturgy was compiled, there was TheCoihSk. no particular Collect for this day: Thofe for Good-Friday, I fuppofe, were repeated: And that which was appointed in the Scotch Liturgy was different from our^ prefent one which I fhall therefore give the Reader below V Sc&. 17. Of Eafter-Day. HAVING now, , as it were, with the Apoftles and Eafter day. firft believers, ftood mournfully by the Crofs oii Good-Friday, and on the day following been again over- whelm'd with grief for the lofs of the Bridegroom ; the * O moft gracious God, look upon us in mercy, and grant that as we are baptiz'd into the death of thy Son our Saviour, Jefus Chrift i fi by our true and hearty repentance all our Sins may be buried with him, and we not. .. fear the grave: That as Chrift was rais'd up from the^efid by 'the\glory of thee, O Father, - Jo we alfo may walk in newnefs of life, but our Sins never be able to rife in judgment againft us, and that for the merit of Jefus Chrift, that died, was buried, and rofa again for us. Amen. I Conft. Apoft. lib./, cap. 14, 17, t8. Church 2 3+ Of the Sundays and Holy-days, Chap. f. Church this day, upon the firft notice of his refurreaion V*sY\jr. from the grave, calls upon us with a becoming and holy tranfport, to turn our heavinefs into joy, to 'put off our Sack cloth, and gird, our felves with gladnefs. When firft ' §. 2. That in and from the times of the Apoftles, there 'akfcttaifd **as keen always obferv'd an Anniverfery Feftival in me- "**'"* 'rhory of Chrift's Refurreaion (which from the old Saxon word Ofter, fignifying to rife, we call Eafter-day, or the Day of the Refurredion ; or, as others think, from one of the Saxon Goddeffes call'd Eafter, which they always wor- fhip'd at this time of the year) no man can doubt, that hath any infight into the affairs of the ancient Church : in thofe purer times, the only difpute being not about the thing, but the particular time when the Feftival was to be kept. But of this I have faid enough^ before f. The. An- §. 3. As for the manner of obferving it, we find that it *eTf"l was a'ways accounted the Queen, or Higheft of Feftivals, venktix- and celebrated with the greateft folemnity'- In the pri- uitemus. why mitive times the Chriftians of all Churches on this day us'd aypointtd. this morning - falutation, Chrift is rifen ; to which thofe who were feluted, anfwer'd, Chrift is rifen indeed: or elfe thus, and hath appear' d unto Simon a, a cuftom ftill retain'd in the Greek Church w. And our Church, fuppo- fing us as eager of the joyful news as they were, is loth to withhold from us long the pleafure of exprefling it ; and therefore as foon as^ the Abfolution is pronounc'd, and we are thereby, render'd fit for rejoicing, the begins her Office ' Of Praife with Anthems proper to the day, encouraging her members to call upon one another to keep the Feaft ; for that Chrift our Paffover is facrific'd for us, and is alfo rifen from the dead, and become the firft Fruits of them that flept, &c*. * The iirft of thefe Sentences were added at the laft Review : The fecond (which was the firft in King Edward's firft Common- Prayer) was concluded with two Allelujahs, and the next with one. After which was inferted as follows. the Prieft. Shew forth to all Nations the Glory of God. The Anfwer. And among all People his wonderfitl works. Let r See pat. 39, fre. I ¦ Luke xiciv. 34. * Greg. Naz. Orat. 41. Tom. 1. p. 1 " Br. Smith'* Account of the Greek 6J6. C I Church, pag. 31 4 §• ^. The and their ColleCh, Epiftles, and Gofpels'. 235 §. 4. The Pfalm for the Morning are Pfal. 2, 57, m. Sea. 17. The firft of which was compos'd by, David, upon his be- v/\P>^ ing triumphantly fettled in his kingdom, after fome fhort op- TfcPftim«. pofition made by his enemies : But it is alfo (as the Jews themfelves confefs) a prophetical reprefentation of Chrift's inauguration to his regal and facerdotal Offices ; who af ter he had been violently oppos'd, and even crucify'd by his adverfaries, was rais'd from the dead, by the power of his Father, and exalted to thofe great Offices, in the fuc- cefsful exercife whereof our falvation confifts. The $fh Pfalm was occafion'd by David's being deliver'd from Saul, by whom he was purfo'd after he had been fo merciful to him in the Cave, when he had it in his power to de ftroy him ; and in a myftical fenfe contains Chrift's tri umph over death and hell. The laft Pfalm for the Morn ing is a thankfgiving to God for all the marvellous works of our Redemption, of which the Refurreaion of Chrift is the chief; and therefore tho' this Pfalm does not peculi arly belong to the day, yet it is very fuitable to the bufinefe of it. The Pfalms for Evening-Prayer are 113, 114, 118. The 113th was defign'd to fet forth, in feveral particulars, the admirable providence of God, which being never more difcernible than in the great work of our Redemption, this Pfelm can never be more feafonably recited. The n^" Pfelm is a Thankfgiving for the deliverance of Ifrael out of Egypt ; which being a type of our deliverance from death and hell, makes this Pfalm very proper for this day. The laft Pfalm for the day is the 11 8th, which is fuppos'd to have been compos'd at firft upon account of the undifturb'd peace of David's kingdom, after the Ark was brought into Jerufalem ; but it was fecondarily intended for our Savi our's Refurreaion, to which we find it apply'd both by St. Matthew and St. Luke*. §. $: The firft Leffons for the Morning and Evening- The L*fTon». Service contain an account of the Paffover, and of the coiiea,EPif- ' tie, tdhis Note upon it. A, D. 1362, 3. foezer 238 Of the Sundays and Holy-days, Chap. f. foever eateth hath eternal life. The firft Leffon for Monday \yysj Evening { contains the Hiftory of the vanquifhing the Amale- iites, by the holding up of Mofes's hands; by which pofture he put himfelf into the form of a Crofs, and exaaiy typi- fy'd the ViNStory which Chriftians obtain over their fpiritu al enemies by theCrofs of, Chrift. The fmiting alfo of the Rock, out of which came Water (mention'd in the "feme Chapter) is another type of our Saviour : For as the wa ter flowing from the Rock quench'd the Ifraelkes thirft ; fo our Saviour, fmitten upon the Crofs, gave forth that living water, of which whofoever drinketh, Jhall never thirft6. The fecond Leffons h contain full teftimonies of our Savi our's Refurreaion; that for the Morning giving an hiftori- cal account of it ; the other for the Evening, containing a relation of a lame man being reftor'd to his feet, thro' faith in the name of Chrift, which was an undeniable proof that he was then alive. The firft Leffon for Tuefday Morning '' contains the ten Commandments, which were communicated to the Peo ple from God by the miniftry of Mofes, wherein he prefi- gur'd our Saviour who was to be a Prophet like unto him k, i. e. who was to bring down a new Law from heaven, and more perfeaiy to reveal the divine will to Man. The firft Leffon at Evening ' reprefents Mofes interceding with God for the Children of Ifrael, for whom (rather than God fhould impute to them their Sins) he defir'd even to die, and be blotted out of the Book of Life; whereby alfo typifying Chrift, who dy'd and was made a curfe for us m. The fecond Leffon for the Morning " is a farther evi dence of our Saviour's Refurreaion ; and that for the Evening ° proves, by his Refurreaion, the neceflity of ours. The Epiftles and Gofpels for thefe days are the fame as in old Offices : But the Colled for Tuefday, till the laft Review, was what we now ufe on the Sunday after, be ing the fame that in King Edward's firft Common-Prayer Book was appointed for the fecond Communion on Ea fter-day. f Exod. xvii. e I Cor. x. 4. h Math, xxviii. and Aftj iii. • Exod. xx. * Deut. xviii. pc 1 Exod. xxxii. m Gal. iii. 13. » Luke xxiv. to ver. 13; • 1 Cor. xv. Sea. and their Collects, Epiftles, and Gofpels. 239 Seel. 19, Sett. 19. Of the Sundays after Eafter. UPON the Oaave, or firft Sunday after Eafter-day, Low sun- it was a cuftom of the Antients to repeat fome part day,> "*r/» of the folemnity which was us'd upon Eafter-day : from "//x whence this Sunday took the name of Low-Sunday, being celebrated as a Feaft, tho' of a lower degree than Eafter- day it felf. In Latin it is call'd Dominica in Albis, or ra- why caird ther poft Albas (fc. depofitas) as fome Ritualifts call it, i. e. Dominiea in the Sunday of putting oft' the Chryfoms ; becaufe thofe that aUxi*- were baptiz'd on Eafter-Eve, on this day laid afide thofe white Robes or Chryfoms which were put upon them at their Baptifm, and which were now laid up in the Churches, that they might be produe'd as evidences againft them, if they fhould afterwards violate or deny that Faith which they had profefs'd in their Baptifm. And we may ftill obferve, that the Epiftle feems to be the remains of fuch a folemni ty : For it contains an exhortation to new-baptiz'd perfons, that are born of God, to labour to overcome the world, which at their Baptifm they had refolv'd to do. Both that and the Gofpel were us'd very antiently upon this day : But in all the ola books, except the firft of King Edward, the Col lea for Eafter-day was order'd to be repeated; But at the laft Review, the Collea prefcrib'd in that firft book was again inferted on this day; it being the feme which was originally appointed for the fecond Communion on Eafter-day it felf, which was then alfo us'd on the Tuefday following. §. 2. As for the other Sundays after Eafter, we have alrea- The Colleas. dy obferv'd, that they were all fpent in joyful commemo- Epiftles, w rations of our Saviour's Refurreaion, and the promife of f^ll/" the Comforter ; and accordingly we find, that both thofe Sundays af- grand occafions of joy and exultation are the principal ter Eafter- fubjeas of all the Gofpels from Eafter to Whitfuntide. But left our joy fhould grow prefumptuous and luxuriant (joy being always apt to exceed) the epiftles for the fame time exhort us to the praaice of fuch duties as are anfwerable to the profeflion of Chriftians ; admonifhing us to believe in Chrift, to rife from the death of Sin, to be patient, loving, meek, charitable, &c. having our blefled Lord himfelf, for our' example, and the promife of his Spirit for our ftrength, comfort, and guide. The Colled for the fecond Sunday was made new in 1 J49. and that for the fourth was corrcaed in -the begin ning 240 Of the Sundays and Holy-days, Chap. f. ningof it* at the laft Review: But the other Colleds are \*SY\J very old, as are all the Epifiles and Gofpels, which are ve ry fuitable to the feafon ; efpecially the Gofpel for the fifth Sunday, which feems to be allotted to that day upon two accounts: ift, Becaufe it foretells our Saviour's Af cenfion, which the Church commemorates the Thurfday following ; and, 2dly, Becaufe it is applicable to the Roga tions, which were perform'd on the three following days, of which therefore we fhall fubjoin*a fhort account. Rogation-days, when firft obferv'd. And why fo sall'J. The Defign •/ their in- ftitntitn. tyhf conti nu'd at the Reformati on, Seel:. 20. Of the Rogation-Days. ABOUT the middle of the fifth Century, Mamercus, Bifhop of Vienne, upon the profpea of fome particu lar calamities that threatned his Diocefe, appointed that extraordinary Prayers and Supplications fhould be offered up with Fafting to God, for averting thofe impendent evils, upon the three days immediately preceding the day of our Lord's Afcenfion E ; from which Amplications (which the Greeks call Litanies, but the Latins Rogations) thefe days have ever fince been call'd Rogation-days. For fome few years after, this example was follow'd by Sidonius Bifhop of Clermont (tho' he indeed hints that Mamercus was ra ther the reftorer, than the inveoter of the 4 Rogations :) and in the beginning of the fixth Century the firft Coun cil of Orleans appointed that they fhould be yearly obferv'd '. §. 2. In thefe Fafts the Church had a regard, not only to prepare our minds to celebrate our Saviour's Afcenfion after a devout manner ; but alfo by fervent Prayer and Hu miliation to appeafe God's wrath, and deprecate his dife pleafure, that fo he might avert thofe judgments which the Sins of the nation deferv'd ; that he might be pleas'd to blefs the fruits with which the earth is at this time cover'd ; and not pour upon us thofe fcourges of his wrath, pefti- lence and war, which ordinarily begin in this feafon. §. 3. At the Reformation, when all proceflions were a- bolifh'd by reafon of the abufe of them , yet for retaining * The old beginning of it was, Almighty God, which doft make the minds of all faithful men to be of one will, Grant, &c. t Aviti Archiepifcopi Vienn. A.D. 490. Homil. in Bibliotheca SS. Pa- trum. Parif. 15-75. Tom. 7. col. 338. And from him Greg.Turonenfis, 1. 1. c. 34. apud Hiftor. Francor. Scriptores, Parif. 1636. Tom. 1. p. 289. A. 1 Sidon. 1. $-. Ep. 14. r ConciJ. Aurel. Can. 27. Tom. col. 1408. D. E, the and their Colledts, Epiftles, and Gofpels'. 241 the Perambulation of the circuits of Pariftes, 'twas order'd, Sect. 2U " That the People fhall once a year at the time accu- **""v">^, " ftom'd, with the Curate and fubftantial men of the Pa- " rift), walk about the Pariflies , as they were accuftom'd, " and at their return to Church make their common " Prayers. Provided that the Curate in the faid common " Perambulations, us'd heretofore in the days of Rogati- " ons, at certain convenient places, fliall admonifh the " People to give thanks to God, in the beholding of God's " benefits, for the increafe and abundance of his fruits upon '" the face of the earth, with the faying of the 104th Pfalm, " Benedic Anima mea, &c. At which time alfo the fame " Minifter fhall inculcate this and fuch like fentences, " CurfeJ be he which tranftateth the bounds and doles of his " neighbour, or fuch other Order of Prayer as fhall be " hereafter appointed5." No fuch Prayers indeed have been fince publifh'd ; but there is a Homily appointed, which is divided into four parts ; the three firft to be us'd upon the Monday, Tuefday, and Wednefday, and the fourth, upon the day when the Parilh make their Proceffion. Sed. 2 1 . Of Afcenfion-Day. FORTY days after his Refurreaion our bleffed Sa- Afcenfion-; viour publickly afcended with our human nature into ay' heaven, and prefented it to God, who plac'd it at his own right haud, and by the reception of thofe firft fruits fanai- fi'ed the whole race of mankind. As a thankful acknow ledgment of which great and myfterious aft of our redemp tion, the Church hath from the beginning of Chriflianity fet apart this day for its commemoration'; and for the greater folemnity of it, our Church in particular hath fe leaed fuch peculiar Offices as are fuitable to the occafion ; as may be feen by a fhort view of the particulars. §. 2. Inftead of the ordinary Pfalms for the Morning, Tht ?&&%, are appointed the 8h, if1", 21 ft; and for the Afternoon the 24"1, 108th. The8,h Pfalm was at firlt defign'd by Da vid for the magnifying God for his wonderful creation of the world, and for his goodnefs to mankind, in appoint ing him to be. Lord of fo great a work : but in a prophe tical fenfe, it fets forth his more admirable mercy to men, in exalting our human nature above all creatures in the '¦> T»jmic7ion of g««» Elizabeth, 18, j t St.Chryf. inDiem.Orat. 87. Tom; ,9. in Xijhop Spanpvf affumption of the flefh, and afcending with it to heaven, and reigning in it there. The ifth Pfalm thews how juftly our Saviour afcended the holy hill, the higheft heavens, of which Mount Sion was a Type : fince he was the only per fon that had all the qualifications which that Pfalm menti ons, and which we muft endeavour to attain, if ever we defire to follow him to thofe bleffed manfions. The 21 ft, or laft Pfalm for the Morning, was plainly fulfill'd in our Saviour's Afcenfion, when he put all his enemies to flight, and was exalted in his own ftrength, when he entred into everlafting felicity, and had a crown of pure gold fet upon his head. The firft Pfalm for the Evening Service is the 24th, com pos'd by David upon the bringing the Ark into the houfe which he had prepar'd for it in Mount Sion. And as that was a Type of Chrift's Afcenfion into heaven, fo is this Pfelm a prophecy of that exaltation likewife, and alludes fo very plainly to it, that Theodore fays, it was aaually fung at his Afcenfion by a choir of Angels that attended him": The next is the 47th, which was an exhortation to the Jews to blefs God for his power and mercy, in fubduing the heathen nations about them; but is myftically applied to the Chriftian Church, which it exhorts to rejoice and fing praife, becaufe God is gone up v/tth a merry noife, and the Lord with the found of the trump : who being now very high exalted, defends his Church as with a Shield; fub duing its enemies, and joining the Princes of the People to his inheritance. In the 108"1 Pfalm, the Prophet awakens himfelf and his inftruments of mufick to give thanks to God among the People, for fitting himfelf above the heavens, and his glory above all the earth; which was moft literally fulfill'd this day in his Afcenfion into heaven, and fitting down at the right hand of God. The Leffons. §. g. In the firft Leffon for the Morning w is recorded Mofes's going up to the Mount to receive the Law from God to deliver it to the Jews, which was a Type of our Saviour's Afcenfion into Heaven, to fend down a new law, the law of faith. The firft Leffon at Evening * con tains the Hiftory of Elijah's being taken up into heaven, and of his conferring at that time a double portion of his Spirit on Elifha, which exaaiy prefigur'd our Saviour, who after he was afcended, fent down the fulnefs of his Spi- „ rit upon his Apoftles and Difciples. The fecond Left- ; In Pfal. 24 » Deut. x, * z Kingj ii, funs'' and their Collects, Epiftles, and Gofpels. 54.3 fins 1 are plainly fuitable to the day ; as are alfo the Col- Sett. 22 led, Epiftle, and Gofpel, which are the feme as we meet 2a with in the oldeft Offices. K^YKJ Collea, Epi- Sed. 22. Of the Sunday after Afcenfion day. ?«mdGoC'- i DURING this week the Apoftles continued in earneft Expeflati- prayer and expeaation of the Comforter, whom our on-we<*> Saviour had promis'd to fend them, from whence it is y'° ta!!'A fometimes call'd Expedation-week. The Colled for this The Collea, day was a little alter'd at the Reformation, but the Epiftle Epiftle, and and Gofpel are the feme that were us'd of old. The Gof- Gofpel- />{Asr onto itrtjuiv ;.atqVe adbuc liberum cuivis conjetJandi relinq-uatur arbitriutn. hicelii ideo quod if urn in Bodleiana noftrd omne genus Manufcrip- tos Codices pervolvo) cafu mibi o'bvenerit, hie fubjtcere. Extat-illic MS. hoc Titulo, de Solennitatibus Sanctorum feriandis. Author eft anonymus, qui de Fefto Pentecoftes agens, hare habet. " Judesi " quatuor prctcipua celebrant Sokmnia ; Pafcba,Pentecoften, Sceno- "pegiam, Enccenia. Nos autem duo deilUstelebramus, Pafcha 13 " Pentecoften, fed alia, rati one. Illi celebrant Pentecoften, quia tunc " Legem perceperunt : nos autem ideo, quia tunc Spiritus Santlus " miffus eft Dtfcipulis. Illi fufceperunt Tabulis lapideis extrinfecus " firipta "d deftgnandam eorum duritiemfi quoniam ufque fpiritua- " km intelkBum liter anon pertingebdni : Sed Spiritus Sanclui idatus " eft feptuaginta duobus Dtfcipulis in corde, digito Dei fpriritua- " km intellecfum intus dedieante. Ideoque Dies intelleUus dieitur " Witfonenday, vel item Vitfonenday ; quia Prtedecefforcs noftri om- " ne Lac Ovium E=f Vaccarum fuarum fokbant dare pauperibus illo " die, pro Dei amore, ut puriores ejftcerentur ad recipiendum Donum ¦ " Spiritus San3i." Quorum, fere ad Ferbum, confentit Manu- fcriptus alter -hoc Titulo, Doct-rina quomodo Curatus poffit Sancto rum * Seft. 18. $. 2. and Sefl. 19. J. 1. ? See his Annotations upon Whi[fundsyi in bis Alliance of divine Offices. §. 3. The and their Collects, Epiftles, and Go/pels. 245 §. 3. The proper Pfalms for the Morning Service, are Sea. 23. Pfalm 48, 68. The 48lh is an Hymn in honour ofjeru- o-VN-> falem, as particularly chofen for the place of God's wor- Tht paim5- fhip, and for that reafon defended by his more immediate care from all invafions of enemies. It is alfo a form of Thankfgiving to God for his mercy, in permitting men to meet in his folemn Service, and fo in the myftical fenfe is an acknowledgment of his glorious mercies afforded to the Church of Chriftians under the Gofpel, and confe quently very fuitable to this day, whereon we commemo rate the greateft mercy that ever was vouchfafed to any Church in the world, viz. the immediate infpiration of the Apoftles by the Holy Ghoft, at which, all that faw it mar- veil' d; and tho' many that were aftomjh'd were caft down, yet thro' the afliftance of the feme Spirit the Church was that very day augmented by the accefs of three thoufand fouls". The other Pfalm for the Morning is the 6"8th, fung at firft in commemoration' of the great deliverance afforded to the Ifraelites, and of the judgments infliaed on their enemies; and contains a prophetical defcription of the Afcenfion of Chrift, who went up on high, and led captivity captive, and receiv'd gifts for men ; which bene fits he foon after, as on this day, pour'd upon the Apoftles, at which time the Earth Jhook, and the Heavens drop'd at the prefence of God; who fent (as it were) a gracious rain upon his inheritance, and refrefh'd it when it was weary ; and when the Lord gave the word, great was the company of the preachers. The Pfalms for the Evening are Pfalms 104, 14J. The 104th is an elegant and pious meditation on the power and wifdom of God, in making and preferving all the crea tures of the world. It is us'd on this day, becaufe fome verfes are very applicable to the fubjea of it; for we here in celebrate the miraculous works of the Holy Ghoft, who made the clouds his chariot, and walk' d upon the wings of the wind: the earth, at firft, trembled at the look of him, but it was afterwards renew' d by his breath, and fill' d with the fruits of his works. The i45-th Pfalm is a Form of fo rum vitas per annum populo denunciare. Et certe quod de Lacle Vaccarum refert, illud percognitum habeo, in agro Hamptohienfi [fin Uf alibi nefcio) decimas Lacliciniorum venire vttlgo fub hoc nomine, The Whites of Kine ; apud Lekeftrenfes etiam Laclicinia vulgariter dicuntur Whitemeat. J A&s ii. 41. R 3 Iemn 246 Of the Sundays and Holy-days, Chap. 5". lemn thankfgiving to God, defcan-ting on all his glorious t^V attributes, very proper for this day, whereon we declare the power of the third Perfon of the glorious Trinity, and talk of his -worfhip, his glory, his praife and wondrous works; we fpeak of the might of his marvellous ads, and tell of his greatnefs.. We tenons, §. 4. The firft Leffon for the Morning' contains the Law Gofal' mA of the Jewifll Pentecoft, or Feaft of weeks, which was a - ' Type of purs : for as the Law was at this time given to the Jews from Mount Sinai, fo alfo the Chriftians upon this day receiv'd the new Evangelical Law from heaven, by the adminiftration of the Holy Ghoft. The firft Leffon for the Evening r is a prophecy of the converfion of the Gen tiles to the kingdom of Chrift, thro' the infpiration of the Apoftles by the Spirit of God; the completion of which prophecy is recorded in both the fecond Leffons s, but efpe cially in the portion of Scripture for the Epiftle, which con tains a particular defcription of the firft wonderful defcent of the Holy(Ghoft upon the Apoftles, who were affembled together in one place, in expeaation of that bleffed Spirit, according to the promife of our Saviour mention'd in the Gofpel, which, together with the Colled and Epiftle, weie. taken from the old Liturgies. Sed, 24. Of the Monday and Tuefday in Whitfun-Week. whitfun- *~pHE Whitfun-Week was : not intirely Feftival like that JoZt'i hZ -¦*< of Eafter ' the Wednefday, Thurfday, and Friday ft™'d,y " being obferv'd as Fafts, and days of Humiliation and Sup plication for a bleffing upon the work of Ordination (which was ufeally on the next Sunday) in imitation of the Apo- ftoiical praaice, mention'd Ads xiii. 3." But the Mon day, and Tuefday were obferv'd after the ferae manner and for the feme reafons as in the Eafter- week * : fo that what hath been feid concerning the. obfervation of them, may * The Wednefday was alfo obferv'd formerly in England as a Feftival a- c Deut. xvi. to ver. 18. fIfa. xi. £ ASs -x, ver. 34. and eh. xix. to ver. 21. 5 Athanaf.Apolog. de Fugsfua>5'.6'i Tom. 1. p. 313. C Concil. Gerund. Can. 2. Tom. 4. col. 1568. A. * See Mr. Johnfon, as cited in pagi 139. fufSce and their Collects, Epiftles, and Gofpels. 247 fuffice for thefe; wherefore I fhall forbear all repetitions, Sea. 24* and proceed immediately to their proper Services. «-^>/^-/ §. 2. The Colleds, Epiftles, and Gofpels for both thefe The colleas, days are ancient: Both the Epiftles are concerning the Bap- ^j-^ tifin of Converts (this being, as we have already noted, one of the more folemn times appointed for Baptifm ;) and concerning their receiving of the Holy Ghoft by the hands ' of the Apoftles (this being alfo a time for Confirmation, which was always perform'd by the impofition of hands.) The Gofpel for Monday feems to have been allotted for the inttruaion of the New-baptiz'd ; teaching them to believe in Chrift, and to become the Children of light. The Gof pel fir Tuefday feems to be appointed, as it is one of the Ember or Ordination weeks ; the defign of it being to put a difference between thofe who are lawfully appointed and ordain'd to the miniftry, and thofe'who without any Com mifiion arrogate to themfelves that fecred Office. § 3. The firft Leffon for Monday-Morning'1 is a Hiftory ™* Lelr°ns- of the confufion. of Tongues at Babel, whereby the Church reminds us, that as the Confufion of Tongues fpread Idolatry thro' the world, and made men lofe the knowledge of God and true Religion ; fo God provided by the Gift of Tongues to repair the knowledge of himfelf, and lay the foundati on of a new Religion. In the firft Leffon for Monday- Evening " is recorded the refting of God's Spirit upon the feventy Elders of Ifrael, to enable them to eafe Mofes of part of his burden in governing that numerous People ; which exaaiy prefigur'd the defcent of the fame holy Spirit at this time upon the Apoftles and others to the feme end'. viz. that the care of all the Churches might not lie upon one fingle perfon : and accordingly the fecond Leffons for this day J inftrua us that thefe fpiritual gifts, of whatever fort they be, are all given to profit withal, and therefore muft be all made ufe of to edification, as to their true and proper end. The firft Leffon for Tuefday Morning m contains the in- fpiration of Saul and his meflengers by the Spirit of God; and that at Evening n is a prophecy of Mofes, how God would in after-times deal with the Jews upon their repentance. The Morning fecond Leffon0 forbids us to quench the Spirit of God, or to defpife the prophecies utter'd by it : But becaufe there are many falfe Prophets gone into the vjorld, thefe- ' Gen, xi. to ver. ip. I m I Sam. xix. ver. 18. k Numb. xi. ver. 16. I ¦ Deut. xxx. 1 1 Cor. xii. and ch, xiv. »6". J ° i Thefl". v. vsr. i*. ft ver. 24. R 4 fond '^4$ Of the Sundays and Holy-dap, Chap. f. condLeJfon for the Afternoon* warns us, not to believe all s^-y-^t teachers who boaft of the Spirit, but to try them by the rules of the Catholick Faith. Sed. 25. Of Trinity-Sunday. of how an- Tf N all the ancient Liturgies we find that this day was dent date. J_ look'd upon only as an Oaave of Pentecoft; the ob fervation of it as the Feaft of the Trinity being of a later date : For fince the Praifes of the Trinity were every day celebrated in the Doxology, Hymns, andCrceds; therefore the Church thought there was no need to fet apart one par ticular day for that w(hich was done on each "*. But af terwards when the Arians, and fuch like Hereticks, were fpread over the world, and had vented their blafphemies againft this divine myitery, the wifdom of the Church thought it convenient, that tho' the bleffed Trinity was daily commemorated in its publick Offices of devotion, yet it fhould be the more folemn fubjea of one particular day's meditation. So that from the time of Pope Alexan- , der the third, if not before, the Feftival of the holy Tri-i nity was obferv'd in fome Churches on the Sunday after Pentecoft, in others on the Sunday next before Advent. 'Till in the year 1305-, it was made an eftablifh'd Feaft, as it ftands in our prefent Calendar by Benedid the XIIIth r. ¦Why obferv'd §• i. The reafon why this day was chofen as moft fea- the Sunday fonable for this folemnity, was becaufe our Lord had no snnAiT1"1' f°oner afcended into heaven, and the Holy Ghoft defcend ed upon the Church, but there enfu'd the full knowledge of the glorious and incomprehenlible Trinity, which be fore that time was not fo clearly known. The Church therefore having dedicated the. foregoing folemn Feftivals to the honour of each feveral perfon by himfelf, thereby celebrating the Unity in Trinity ; it was thought highly fea fonable to conclude thofe folemnities, by adding to them one Feftival more to the honour and glory of the whole Trinity together, therein celebrating the Trinity in Unity. .But in the Greek Church the Monday in Whitfun-week is fet apart for this purpofe, the Sunday following being with them the Feftival of All-Saints f. P 1 John iv. to ver. 14. | 55-. Tho' I fuppofe for 1 joy. hfr. John- Sunday. 1 Decreral.Greg.IX. L.i. Tit. 9.0^2 col. s$6. Parif. iSoi. r See Alexander'* Decretal. L. 2. Tit. 9. c. 2. as cited by Mr. Johnfon in his Ecclefiaftical Laws, A. D. 12.68. ton meant 140J. For .Ber.edi£t the 13* was not chofen Pope till ! 3^4. {Smixh's Account if the Creelt Qhitrch pag. 34. §. 3. This and their Collects, Epiftles, and Gofpels. 249 §. 3. This myftery was not clearly deliver'd to the Jews, Sedc. 2f. becaufe they, being always furrounded by idolatrous nati- V-^~V"N> ons , would have eafily miftaken it for a doarine of The Leflbni. plurality of Gods : But yet it was not fo much hidden in thofe times, but that any one, with a fpiritual eye, might have difcern'd fome glimmerings of it difpers'd thro' the old Teftament. The firft Chapter in the Bible feems to fet forth three Perfons in the Godhead ; for befides the Spirit of God which mov'd upon the waters, ver. 2. we find the great Creator (at the 26th verfe) confulting with others about the greateft work of his creation, the making of man, of which we may be affur'd the Word or Son of God was one, fince all things were made by him, and without him was not any thing made that was made x. So that thofe two verfes fully pointing out to us the Father, Son, and Holy Ghoft, make this a very proper Leffon for the folemnity of the day. The reafon of the choice of the other firft Lef fon u is as obvious : it records the appearance of the great Jehovah to Abraham, whom the Patriarch acknowledges to be the Judge of all the earth ; and who therefore, by vouchfafing to appear with two others in his company, might defign to reprefent to him the Trinity of Perfons. But this fecred Myftery is no where fo plainly manifefted as in the fecond Leffon for the Morning™, which at one and the feme time relates the Baptifm of the Son, the voice of the Father, and the defcent of the Holy Ghoft : which tho' they are (as appears from this Chapter) three diftindt Per fons in number, yet the fecond Leffon at Evening * fhews they are but one in effence. $. 4. The Epiftle and Gofpel are the feme that in and- The Epiftle ent Services were aflign'd for the Oaave of Whitfunday : "»d GofpeL the Gofpel efpecially feems to be very proper to the feafon, as being the laft day of the more folemn time of Baptifm ; tho' they are neither of them improper to the day as it is Trinity-Sunday : For in both the Epiftle and Gofpel are mention'd the three Perfons of the bleffed Trinity ; and that noted Hymn of the Angels in heaven, mention'd in the Portion of Scripture appointed for the Epiftle, Holy, Holy, Holy, Lord God Almighty, feems of it felf to be a fuffici ent manifeftation of three Perfons, and but one God. The Colled is plainly adapted to this day, as it is Trinity- Sunday; tho' this too is the feme as in the Office of Sarum. ' John i. 3. J w War. iii. ; Gen. xviii. 1 ? I John v. Sea. 2 jo Of the Sundays and Holy -days, Chap. j. , Sed:. 26. Of the Sundays from Trinity-Sunday to Advent. ' The Gofpels, t Kf the annual courfe of the Gofpels for Sundays and dayTaftT 1 Holy-days, the chief matter and fubftance of the four TMty. Evangelifts is colleaed in fuch order as the Church thinks moft convenient to make the deepeft impreffion upon the Congregation. The whole time from Advent to Trinity- Sunday is chiefly taken up in commemorating the principal aas of providence in the great work of our redemption ; and therefore fuch Portions of Scripture are appointed to , be read, as are thought moft fuitable to the feveral folem- nities, and moft likely to enlighten our underftanding, and conform our faith in the myfteries we celebrate. But from Trinity-Sunday to Advent, the Gofpels are not chofen as pe culiarly proper to this or that Sunday (for that could only be obferv'd in the greater Feftivals) but fuch paffages are feleaed out of the Evangelifts, as are proper for our medi tation at all times, and may fingularly conduce to the ma king us good Chriftians; fuch as are the holy doarine, deeds, and miracles of the bleffed Jefus, who always went about doing good, and whom the Church always propofes to our imitation. The Epiftles, §. 2. The Epiftles tend to the fame end, being frequent fn the Sm- Exhortations to an uninterrupted praaice of all chriftian Tnnttyfin virtues : They are all of them taken out of St. Paul's Epi- xenerai. ftles, and obferve the very order both of Epiftles and Chap ters, in which they ftand in the new Teftament, except thofe for the five firft Sundays, that for the i8;h, and the laft for the zf\ For the five Thofe for the five firft Sundays are all (except that for the 6rfl Sundays. fourtn) taken out of St. John and St. Peter; for which reafon they are plac'd firft, that they might not afterwards interrupt the order of thofe taken out of St. Paul. For the iS'" For the variation of the Epiftle for the 18th Sunday, ano- Smday. (¦'},£,. reafon may be given, which is this : it was an ancient cuftom of the Church in the Ember-weeks, to have proper Services on the Wednefdays and Fridays, but efpecially on the Saturdays ; when after a long continuance in Prayer and Fafting, they perform'd the folemnities of the Ordination either late on Saturday Evening (which was then always look'd upon as part of the Lord's-day) or elfe early on the Morning following: For which reafon, and becaufe they might be wearied with their Prayers and Fafting on the Saturdays, the Sundays following had no publick Ser- 2 vices, and their CollecJs, Epiftles, and Gofpels'. 251 vices, but were call'd Dominica Vacantes, i. e. vacant Sun- Se8c. z6. days. But afterwards when they thought it not convenient L/vV to let a Sunday pafs without any folemn Service, they dif- vacant sun- patch'd the Ordination fooner on Saturdays, and perform'd ^"J^/*" the folemn Service of the Church as at other times on the Sundays. But thefe Sundays having no particular Service of their own, for fome time borrow'd' of fome other days, till they had proper ones fix'd pertinent to the occafion. So that this 18th Sunday after Trinity, often happening to be one of thefe vacant Sundays, had at the fame time a particular Epiftle and Gofpel allotted to it, in fome mea fure fuitable to the folemnity of the time. For the Epif tle hints at the neceflity there is of fpiritual teachers, and mentions fuch qualifications as are fpecially requifite to thofe that are ordain'd, as the being enrich d with ail ut terance and in all knowledge, and being behind in no good Gift. The Gofpel treats of our Saviour's filencing the rnoft learned of the Jews by his qu'eftions and anfwers ; thereby alfo fhewing how his Minifters ought to be qualified, viz. able to fpeak a word in due feafon,^ to give a reafon of their faith, and to convince, or at leaft to confute, all thofe that are of heterodox opinions. The laft Sunday, whofe Epiftle varies from the order of For the 25* the reft, is the 25-[", for which the reafon is manifeft : For Smd,>y. this Sunday being look'd upon as a kind of preparation or fore-runner to Advent, as Advent is to Chriftmas, an Epi ftle was chofen, not according to the former method, but fuch a one as fo clearly foretold the coming of our Savi our, that it was afterwards applied to him by the common People, as appears by an inftance mention'd in the Gofpel for the feme day ; for when they few the miracle that Jefus did, they faid, This is of a truth that Prophet that Jhould come into the world. And it was probably for the fake of this Text, that this Portion of Scripture (which has before been appointed for the Gofpel on the fourth Sunday in Lent) is here repeated ; viz. becaufe they thought this inference of the multitude a fit preparation for the approaching feafon of Advent : For which reafon, in the Rubrick following this Gofpel, we fee it is order'd, (according to an old rale of Micrologus an ancient Ritualift) that if there are either more or fewer Sundays between Trinity-Sunday and Advent the Services muft be fo order'd, that this laft Colled, Epiftle, and Gofpel be always us'd upon the Sunday next before Ad vent * ; i. e. if there be fewer Sundays, the overplus is tobe * There was nothing of this Rubrick in the Common-Prayer Book of 1 549. And in all the other old Books; except the Scotch, it 252 Of the Sundays and Holy-days, Chap. f. be omitted : but if there be more, the' Service of fome of \^->f\j thofe Sundays, that were omitted after the Epiphany, are to be taken in to fupply fo many as are wanting: But which of thofe Services the Rubrick does not fey. And for that reafon- there is generally a diverfity in the praaice; fome reading,5 on thofe occafions, the Services next in courfe to what had been us'd at the Epiphany before ; and others, at the fame time, reading the laft or two laft, accordingly as one or both of them are wanting. The laft of thefe praaices, I think to be preferable : partly upon the account, that when there is an overplus of Sundays after Trinity one year, there is generally a pretty full number after Epiphany the next; fo that if any of the Services for the early Sundays after Epiphany are taken iii to fupply thofe that are wanting after Trinity, the feme Services will come in turn to be read again pretty foon : But the chief reafon why I think the latter Services fhould be us'd, is, becaufe the Service, that is ap pointed for the laft Sunday after Epiphany, is a moreTuita- ble preparation for the feafon that is approaching , and makes way for the Service for the laft Sunday after Trinity, as that does for the Services appointed for advent. Tie colleas. $. 3. All the Colleds for thefe Sundays, together with the Epiftles and Gofpds, are taken out of the Sacramentary of St. Gregory, excepting that fome of the Colleas were a little correaed and fmooth'd at the laft Review. I don't think it neceffary, to trouble the Readers with the variati ons that only amend the expreffion : but thofe that make any alteration in the fenfe, he may defire perhaps to have in the Margin-}. Sea. it was only this. If there be any more Sundays before Advent- Sunday ; to fupply the fame Jhall be taken the Service of fome of thofe Sundays that were omitted between the Epiphany and Septuage fima. To this, in the Scotch Liturgy, was added farther as follows ; but the fame jhall follow the 24th Sunday after Trinity. And if there be fewer Sundays than 25 before Advent ; then jhall the 23 d or 24th or both be omitted: fo that the 25th fhall never either alter or be left oat, but be always us'd immediately before Advent Sunday, to wbicb the Epiftle and Gofpel of that do exprefly relate. t In all former Common-Prayer Books, the Colledts for the following Sundays were exprefs'd as follows. For the fecond Sunday. Lord make us to have a perpetual fear and love of thy holy name ; for thou never faileft to help and govern them whom thou doft bring up in thyftedfaft love : Grant this- cifr. . In that for the third the words {and comforted in all danger end adverfities) were added in the laft Review. The and their Collects, Epifiles, and Gofpels. 253 Sea. 17. Sed. 27. Of the Immoveable Rafts in general. V-^^N-' THESE Feftivals are all of them fix'd to fet days, and Whypuedby fo could not conveniently be plac'd among thofe we lhhcftc!mmo?- have already treated of, becaufe (they having all of them, PrayeT^Zi.- except thofe from Chriftmas-day to Epiphany, a depend ence upon Eafter, which varies every year) they happen fometimes fooner, and fometimes later. So that if the Moveable and Immoveable had been plac'd together, it muft of neceflity have caus'd a confufion of the order which they ought to be plac'd in ; for prevention of which, the fix'd Holy-days are plac'd by themfelves, in the fame order they ftand in the Calendar. §. 2. They are moft of them fet apart in commemora- To rohat mi tion of the Apoftles and firft Martyrs ; concerning the rea- ¦Vi"»'B'erf- fon and manner of which folemnity, I have already fpoken in general pag. 195-. which may fuffice without defeend- ing to particulars: So that now I fliall only make a few obfervations on fome of them, which may not perhaps feem wholly impertinent. The Collect, for the 8th began thus ; God whofe providence is •never deceived, we humbly befeech . thee, izfe. as in our prefent Li turgy. In that for the 9th, that we which cannot be without thee, may by thee be able to live, &c. In that for the 1 1 th, Give unto us abundantly thy grace, that we running to tby promifes, may be made partakers, &e. On the 1 2th it ended thusj and giving us that, that our Prayer dare not prefume to ask, thro' Jefus Chrift our Lord. In the Collect for the 1 5th, the words [from all things hurtful] were added in 1 661 . In the 1 6th, the word Congregation was chang'd for Church. The beginning of the 1 8th was thus : Lord, we'fefeech thee, grant tby People grace to avoid the infetlions of the Devil, and with pure hearts, cjrV- In the 19th, Grant that the working of tby mercy may in all things, istc. In the 20th, inftead of — may cbearfully, it was formerly, may with free hearts, cirV. And In the 24th, inftead of abfohe, was formerly— •affoil. SeQ. 254 Of the Sundays and Holy-days, Chap. $-. Sed. 28. *P articular Obfervations 1?# fome of the Immoveable Feafts. jr. An- /CONCERNING St. Andrew we may obferve, that irr'ob'riiy'd ^ as he was tlie firft that found the Meffiah y» and the firj}° firft that brought others to him % fo the Church, for his < greater honour, commemorates him firft in her anniverfary courfe of Holy-days, and places his Feftival at the begin ning of Advent, as the moft proper to bring the news of our Saviour's coming. jr. Thomas, §• 2,. St. Thomas's day feems to be plac'd next, not be- mhy comme- caufe he was the fecond that believ'd Jefus to be the Mefe miratednext. fah, but the laft that believ'd his Refurreaion: which tho' he was at firft the moft doubtful, yet he had afterwards the greateft evidence of its truth ; which the Church recom mends to our meditation at this feafon, as a fit preparative to our Lord's Nativity. For unlefs we believe with St. Thomas, that the feme Jefus, whofe birth we immediately afterwards commemorate, is the very Chrift, our Lord and our God; neither his Birth, Death, nor Refurreaion will ' avail us any thing. St. Paul, §• 3- St. Paul is not commemorated, as the other Apo- why comme- files are, by his Death or Martyrdom, but by his Converfion; moratedby becaufe as it was wonderful in it felf, fo it was highly be- fion. °"m neficial to the Church of Chrift. For while other Apo ftles had their particular provinces, he had the Care of all the Churches, and by his indefatigable labours contributed very much to the propagation of the Gofpel throughout the World. nePurifica- §¦ 4- Whereas fome Churches keep four Holy-days in tion and An- memory of the bleffed Virgin, vii- the Nativity, the An- nunciation. uunciation, the Purification, and the Affumption; our Church keeps only two, viz. the Annunciation and Purifi cation; which, tho' they may have fome relation to the bleffed Virgin, do yet more peculiarly belong to our Savi our. The Annunciation hath a peculiar refpea to his Incar nation, who being the eternal word of the Father, was at this time made flefh : The Purification is principally ob ferv'd in memory of our Lord's being made manifeft in the flefh, when he was prefented in the Temple. Candiemaj- On the Purification the ancient Chriftians us'd abundance day whence fo of Lights both in their Churches and Proceffions, in re- called. y John i. 38, * V«. 4». membrance and their Collects, Epiftles, and Gofpels. 255 membranes (as it is fuppos'd) of our bleffed Saviour's be- Sea. 28. ing this day declar'd by old Simeon, to be a Light to lighten vyY^ the Gentiles, &c. which Portion of Scripture is for that reafon appointed for the Gofpel for the day. A praai:e continu'd with us in England till the fecond year of King Edward VI. when Bifhop Cranmer forbad it by Order of the Privy Council a. And from this cuftom I fuppofe it was, that this day firft took the name of Candlemas-day. %. s- St.Matthias's-day being generally differently obferv- f^^hlT ed in Leap -years, viz. by fome on the 24th and by others day to be on the 2fh of February ; I think it not amifs to ftate the obferv'd in cafe in as ¦ few words as I can. And to do it clearly, I LeaP"S,eMt* muft begin with the ancient Julian Tear, which is known to have confifted of three hundred fh'ty five days and al moft fix hours : But becaufe of the inconvenience of inferr ing of fix hours at the end of every year, they were ordered to be referv'd to the end of four years, when they came to a whole day, and then to be inferted at the 24th of Februa ry. For the old Roman year ended at February 23d and the old intercalary month was always inferted at that time*. And becaufe the intercalary days (according to the method of the Mgyptiansj were never accounted any part of the month or year, but only an Appendix to them b, therefore the Romans in the Julian year accounted the 23d day of Fe bruary, i. e. the fixth of the Calends of March two days to- tffl'*t*rlti gether, which is the reafon that in our Calendar, Leap-year £,j£",a" is call'd Biffextile, or the year in which the fixth of the Ca lends of March came twice Over. Now we in England having been very anciently Subjeas of the Roman Empire receiv'd the Julian account ; and agreeable to the method of the Romans, our Parliament in the 2irt year of King Henry III. A. D. 1236. pafs'd an Aa that in every Leap- year the additional day, and the day next going before, fhould be accounted but for one day. Now the additional day being inferted, as I have obferv'd, between the fixth and feventh of the Calettds of March, i. e. between the * This fhews Mr Johnfon' a miftake in correcting Doctor Wallis for affirming the 24th to be the intercalary day. For certainly the day which follows the 23 d, if counted for any day, muft be called the 24th c- , » Collier'j Hifiory, Vol. 2. p. 241. * Caco in Tit. Dig. %. 98. exprefly fays of thepraSice of the Romans, Men- fern mtercalitrem addit'icium efle, om- nelij; ejus Dies pro Momenco temporis obfervandos. c Addenda to the Clergyman's Vade Mecum at the end of his two Cafes, p, log, 109. 24th 256 Of the Sundays and Holy- day s\ Chap. f. icfh and 23d day of February! ; it follows, that, according- K^Y\J to the Roman way of reckoning, (who reckon'd the Ca lends backwards from the firft day of the month) the day which , in our way of reckoning, was in ordinary years the 24th of February, would in Leap-years be the zfb. And confequently St. Matthias being fix'd on that day, which in ordinary years was the 24"1, muft4in every Leap-year be obferv'd upon what in our account we call the zf; tho' in the Roman way of reckoning both in common years and Leap-years, it is kept the feme day, viz. the fixth day in clufive befofe the firft day of March. And this is accord ing to the known rule, as old as Durdnd's time at leaft ; Biffextum Sextte Martis tenuere Calends : Pofteriore Die celebrantur Fefta Mathia. j- Here again Mr. Johnfon endeavours to correct Dr. Wallis when himfelf is miftaken. His words are thefe. " Dr. Wallis fays, " that the intercalary day is between the fixth and feventh Calends " of March. He certainly meant between the fixth and fifth.' " It is abfurd to fuppofe that the firft fix Calends which is Febru- " ary 24th fhould be Biffextus, and the 25th limply Sextus. Primo- " Sextus muft of neceflity precede Biffextus. And Bijfextus is but " another word for the intercalary day. The miftake feems to " have arifen from the Doctor's forgetting that the computation *' of the Calends is retrogradous a " I defire Mr. Johnfon to think again, and then to recollect who it is that is forgetful of this re trograde computation. He rightly indeed obferves that Primo-Sex- tus muft of neceflity precede Biffextus : But which I would ask is the Primo-Sextus ? That which ftands next to the fifth of the Calends, or that which ftands a day farther off? Now the fifth Ca- lend of March being February the 2 r;th, and the Calends being to be computed in a backward Order, (as Mr. Jobnfun well obferves,) I would ask again, whether Feb. the 24th is not the Primo Sextus, and confequently whether the day before that (i. e. in Order of Time,) be not the Biffextus or intercalary day; and whether the in tercalary day be not (as Dr. Wallis aflerts) between the 6th and 7th Calends of March, or between the 24th or 23d of February, tho' indeed, as we now reckon, it cannot be called any other than the 24th. So that Queen Elizabeth's Reformers were not miftaken in thinking, the ztf1 the intercalary day as Mr. Johnfon aflerts. And therefore he himfelf muft lay claim to the excufe he has made in the fame page for Dr. Wallis, who now, it feems, has no need " of it, viz. That the happieft memories with the greateft know-. " ledge cannot fecure men againft fuch Lapfes. » Ibid. And and their Colled s, Epiftles, and Gofpels] 257 And agreeable to this rule flood the Rubrick in relation to Sea. 28. the intercalary day, in all the Miffals, Breviaries, &c. to V^OTV the Reformation^ direaing alfo that in Leap-years, St: Mat thias's day fhould be alway kept upon the zj* of Febru ary, which is ftill the order and praaice in the Church of Rome. But in both the Common-Prayer Books of King Edward VI. that old Rubrick was altered, and the fol lowing one put in its room. This is alfo to be noted, concerning the Leap-years, that the 2jth day of February, which in Leap-years is counted for twi days, jhall in thofe two days alter neither Pfalm nor Leffon: hut the fame Pfalms And Leffons which be faid the firft day jhall ferve alfo fdr the fecdnd day. This Dr. Nichols and others think to be a miftake in ouf Reformers ; and that they were not appriz'd which was pro perly the intercalary day : But I cannot imagine fo many .great men to be ignorant both of the Rubricks and Praaice of their own Church. I therefore fuppofe that this altera tion was made with defign; that there might be no confu fion in the obfervation of the Holy-day ; but that it fhould be kept on the 24th in Leap-years' as well as others. How ever, when Q. Elizabeth's Common-Prayer was compiled^ it was thought proper to, return to the old praaice and rule : And accordingly in that Book the Rubrick was thus altered, When the years of our Lord (i. e. When the number of years from the Birth Of Chrift) may be divided intd four even parts, which is every fourth yiar ; then the Sunday Letter leap- eth * ; and that year the Pfalms and Leffons, which ferve for tht t 23d day of February, Jhall be read again the day following; except it be Sunday, which hath proper Leffons for the old Teftament appointed in the Table to ferve to that purpofe. Now according to this Rubrick St. Matthias's day muft again be kept in Leap-years, as it us'd to be, viz. not on the 24th day of February, which was look'd upon in this Rubrick to be the intercalary day ; but oil the day follow ing, which we call the 2yth. For if the Leffons for the 23*! were alfo to be read upon the 24th in Leap-years, then that day could not be St. Matthias. For the firft Leffons ap pointed for St. Matthias were Wifd. xix. and Ecclus. f. whereas the firft Leffons for the 23d of February were at that time the *}th and j-th of Deuteronomy. And thus ftood the Rubrick till the Reftoration of King Charles; when the Revifers of our Liturgy obferving, I fuppofe, that the 29th of February was in our Civil computation generally look'd upon as the intercalary day ; they thought that * Hence every fuch fourth year receives the name of Leap-year. & it 258 Of the Sundays and Holy-day s\ Chap. 5". it would be more uniform, and that it would prevent V^y\-» more miftakes in the reading of Common-Prayer, to make it fo alfo in the Ecclefiaftical computation. For which reafon the aforefaid Rubrick was then left out, and a 29' day added to February, which has Leffons of its own ap pointed, and till which day the Sunday or Dominical Let ter is not chang'd : But whereas F us'd to be doubled at the 24th and zfh days, C, which is the Dominical Letter for the a8th day, or elfe D, which is that for the firft of March, . is now fuppos'd to be repeated on the 29th, not- withftanding Mr. Johnfon, without giving any reafon, ani madverts upon me for feying fo d ; tho' he himfelf had formerly afferted February the 29th to be the modern inter calary day c; aTnd that,, as I take it, upon better grounds than he now thews for retracting his opinion. So that there be ing now no other variation of the days, than that a day is added at the end of the month, St. Matthias's day muft confequently be always obferv'd on the 24th day, i. e. as well in Leap-years as others. But notwithstanding the cafe is fo clear in itfelf, yet fome Almanack-makers, ftill fol lowing the old cuftom of placing St. Matthias's day in Leap-years on the 2yMl and not on the 24th of February, are the occafion of that day's being ftill varioufly obferv'd in fuch years. For which reafon, on February f. A} D. 1683. Archbifhop Saner oft, (who was himfelf one of the Reviewers of the Liturgy, and was principally concern'd in revifing the Calendar, and whofe knowledge in that fort of learning excell'd f, ) publifli'd an Injunaion or Order, requiring all Parfons, Vicars, and Curates to take notice, that the Feaft of St. Matthias is to be celebrated {not upon the zf* of February as the common Almanacks boldly and er- roneoitfty fet it, but) upon the 24th of February for ever, whether it be Leap-year or not, as the Calendar in the Litur gy, confirm' d by Ad of Uniformity, appoints and enjoins. Dr. IVallis indeed informs us, that " the Archbifhop (up- " on feeing a Letter drawn up by him upon the febjea, " and upon difcourfe with others to the feme purpofe) " feem'd well fetisfi'd that it was his miftake ; and pre- " fumes that if he had continu'd Archbifhop to another " Leap-year, and in good circumftances,- he would have- " revers'dhis former Orders, and direaed the Almanacks " to be printed as formerly." But this I conceive to be only amereprefumptionof theDoaor's8. The Archbifhop d Addenda, ut (iipra. e Clergyman's Vade Mecum. Vol.. 1. p. 107. f See Mr. Walton'* Life of "Bi/bep Sanderfon. e Aivtrtifement to hisTreatife concern ing St. MitthiasV day, &c. p. z. perhaps- and their Collects, Epiftles, and Gofpelsl 259 perhaps might think he had deviated from the ancient rule : Sea. 28. Tho' indeed from h Micrologus who liv'd about the year \*aSy^*J 1080, (200 years before Durand, who is the firft that I can find to mention the contrary praaice) it appears, the anci ent cuftom was to keep St. Matthias, as our prefent Li turgy now enjoins, even in Leap-years, upon the 24th, How ever let the ancient cuftom have been what it will ; fince the Archbifhop's leaving out the Rubrick and altering the Calendar was confirm'd by the King both in Convocation and Parliament, it was not in his power to make any alte ration without the cOnfent of the fame Authority. §. 6. Upon the day of St. Philip and St. James, till the St. Philip laft Review, the Church read .the 8th Chapter of the Ads ff^' for the Morning fecond Leffon, therein commemorating e'° St. Philip the Deacon : But now in the room of that the appoints part of the firft Chapter of St. John, and comme morates only St. Philip the Apoftle, and St. James the Bro ther of our Lord, the firft Bifhop of Jerufalem, who wrote the Epiftle that bears that name, part of which is appointed for the Epiftle for the day. The other St. James, the Son of Zebedee, for diftinaion-fake firnam'd the Great (either by reafon of his age or ftatufe) hath another day peculiar to himfelf in July. '., . ¦ §. j. St. John Baptift's Nativity is celebrated by reafon &. John the of the wonderful cfrcumftances of it, and on account, of the Nativity great joy it brought to all thofe who expeaed the Meffiah. why ceitbra- There was formerly another day, ( viz, Auguft 29. ) fet '"*• apart in commemoration . of his Beheading. But now the Church celebrates"; both his Nativity and Death on one and the fame day ; whereon tho' his myfterious Birth is princi pally folemruVd, yet the chief paffages of his Life and Death are feverally recorded iff the Portions of Scripture appointed for the day. , . . §. 8. I would obferve-' upon the Gofpel appointed for A &*»** the Feftival of St. Bartholomew', that the parallel place &"'?/„. to it in St. Matthew is appointed to be read on St. James's St. sarthoio- day : And then indeed more properly, it being occafton'd.mew'J<<''> by the requeft of Zebedee's Children, of which James was one. With fuhmifiion therefore, I fhould think, that a more fuitable Gofpel for the Feftival of St.. Bartholomew, would be John i. 43. to' the end, which is the Hiftory of b In Biflextili Anno tfativitatem S. iClatthise Apoftoli columns in ilia Die, quae Vigiliam ejus proxime fequitur, non |n altera qua propter, Biflextum 10 Anno in eodem Calendario iteratur, Microlog. de Ecclefiaft. Obfervat. c. 47, apud Bibliothec. Patrum. Tom. 10. p. 1/9. Paris. 165-4. 1 tiike xxii' ver- 24j"-— 31- Si Nathd- 24 various. , * r A T .. . ¦• - ', ", „ , *- , . t . . /w . , >v compote Liturgies for themfelves : which perhaps being only the Forms us'd by the Founders of each Church, a little alter'd and enlarg'd, were, in honour of thofe Foun ders, diftinguifh'd by their names. For thus the Liturgies of jerufalem, Alexandria, and Rome , have been always called St. James's, St. Mark's, and St. Clement'^. But however none of thefe being receiv'd as of divine inftitu tion ; therefore St. Bafil and St. Chryfoftom, St. Ambrofe and St Gregory, in after-ages, each of them compos'd a Liturgy of their own. And fo the excellent Compilers of our Common-Prayer, following their example, no other- wife confin'd themfelves to the Liturgies that were before them, than out of them all to extraa an Office for them felves : and which indeed they perform'd with fo exaa a judgment and happy fuccefs, that it is hard to determine whether' they more endeavour'd the advancement of DeVo- ¦ tion, or the imitation of pure Antiquity. But Bucer being call'd in (as I have obferv'd elfewhere) to give his opinion of it, this momentous and principal Of fice Of our Liturgy had the misfortune to fuffer very great alterations. Some amendment in the Method it might pof- fibly have born : But the praaice of foreign Churches, and not primitive Liturgies, being always with him the ftandard of Reformation ; the moft ancient Forms and primitive > Rites were forc'd to. give way to modem' fari- •' '' cies. of the Lord's Supper, or Holy Communion. 265 cies. It is true, fome of thefe were again reftor'd at the Introd. laft Review : But it is ftill much lamented by learned men, C^V>V that fome other additions were not made at that time, that fo evefy thing might have been reftored which was proper or decent? as well as every thjng left out that was fuperfti- ftitious or offenfive. §. 3. What thefe particulars are, fhall be fhewn here- The Commu- after in their proper places. In the mean time I fhall here »'«» office obferve, that the Office originally was defign'd to be dif- ffffi '?j£ tina, and to be introduc'd with the Litany as I hayg obferved /<«„* Time before a, and confequently to be us'd at a different time from ffom Mom- Morning-Prayer : For in all Common-Prayer Books be? t*!r*r43a- fore the laft, fo many as intended to he partakers of the holy Communion, were to fignify their names to the Curate over night, or elfe in the morning before the beginning of Morn ing-Prayer, or immediately after. The defign of which Rubrick was partly that the Minifter (by this means know ing 'the1 number of his Communicants) might the better judge hqw to provide the Elements of Bread and Wine rufricient for the occafion ; but chiefly (as appears from the following Rubricks) that he might have time to inform himfelf of the parties who intended to receive, that fo if there were any among them not duly qualified, he might perfuade them to abftain of their own accords ; or if they obftinately offer'd themfelves, abfolutely rejea them. Now the Rubrick fuppofing, that this might be done immediately after Morning-Prayer, as well as before it began, we muft neceffarily infer, that there was fufficient time defign'd to be allow'd between the two Services for the Curate not only tp provide the Elements, but alfo to confer with, and advjfe, his Communicants. I know indeed that Aleffe, in his tranflation of the Liturgy for the ufe of Bucer, ap plies the word After to the beginning of Morning-Prayer, tianflating the Rubrick (tho' without either reafon or au thority) after this manner : Quotquot cupiunt participes fieri facra Gommunionis, indicabunt nomina fua Paftori pridie, aut mane, priufquam inchoentur Matutince, vel immediate poft principium : which another Latin tranflation publifh'd in Queen Elizabeth's time exprefles plainer , vel imme diate poft principium matutinarum precum. But how is it pofiible that .the Curate could ^either take their names, or confer with thofe that came, whilft he was otherwife im- ploy'd in reading Morning-Prayers ? The words immedi ately after therefore muft plainly refer to the ending of Morning-Prayers ; after which, thofe who had not otfer!d in., . ¦ 1 , , ' > See p. »6j. them- z66 Of the Order for the^Adminiftratiori Chap. 6. themfelves before, were requir'd to come and fignify their C""V"V names, that fo the Curate might know what fort of perfons he fhould have to communicate with him, before he pro ceeded to the Communion - Office. This Rubrick indeed was alter'd at the laft Review ; fo that now all that intend to communicate, are requir'd to fignify their names at leaft fome time the day before. But then the defign of this altera tion was not that both Offices fhould be united in one, but that the Curate might have a more competent time to en quire of, and confult with, thofe that offer'd themfelves to communicate3. The Offices are ftill as diftina as ever, and ought ftill to be read at different times. A cuftom which Bifhop Overall fays was obferv'd in his time in Tork and Chichefter b ; and the fame praaice Mr. Johnfon tells us prevail'd at Canterbury Jong fince the Reftoration, as it did very lately, if it does not ftill, at the Cathedral of Wor- cefter c. It is certain that the Communion-Office ftill every where retains the old name of the Second Service ; and Bi fhop Overall, juft now mention'd, imputes it to the negli gence of Minifters, and the carelefsnefs of People, that they are ever huddled together into one Office. Sett, i . Of the Rubricks before the Communion- Office. Rubrick r. The Ai'mi- f>' rs to be Judges of the Curate, by knowing, at leaft fome time the day before, the fitnefsef their names 0f an tp,at jnten(f t0 ye partakers of the holy Commu- cuts. nwn, may judge what quantity of Bread and Wine will be fufficient, and alfo may have time enough to learn, whe ther thofe that offer themfelves to the Communion are fit to receive. For Rubrick 1,3. §. 2. If any of thofe be an open or notorious evil liver. t -ANdhave or pjave ^me an wron? to his neighbours by word or deed, tower tn repel /., 1 r* > ° , r , r- ,-, 1 j-i jca»daio«s f° that the Congregation be thereby offended; the Curate. vjeudeu. having knowledge thereof, Jhall call him and advertife him < that m any wife he prefume not to come to the Lord's table., until he hath openly declar'd himfelf to have truly repented, and amended his former naughty life, that the Congregation may thereby be fatisfy'd, which before were offended; and that he FROM what has been faid juft now above, the defign of the Firfi Rubrick fufficiently appears, vix. That the a See the Account of alt the Proceedings of the CommiJJioners, 1-661, fag. rf. and the Papers that paft'd between the Com tnifponeri, pig. 129. b See Dr. Nichols'* additional notes, paR- 3°". c Clergyman's Vade Mecum, pag. 12. 3d Edition. hath of the Lord's Supper, or Holy Communion. 26? hath recompensed the parties to whom he hath done wrong, Sea. I. or at leaft declare himfelf to be in full purpofe fo to do, as \^-\*~^J foon as he conveniently may. The fame Order ftall the Curate ufe with thofe between whom he perceiveth malice and hatred to reign ; not fuffer- ing them to be partakers of the Lord's table, untill he know them to be reconcil'd. And if any one of toe parties, fo at variance, be content to forgive, from the' bottom of his heart, all that the other hath trefpafs'd againft him, and to make emends for that he himfelf hath offended ; and the other party will not be perfuaded to a godly unity, but remain ftill in his frowardnefs and malice ; the Minifter in that cafe ought to admit the penitent perfon to the holy Communion, and not him that is obftinate. Now here we muft diftinguifh between abfolutely 're pelling and fhutting out any one from the Communion, as by a judicial aa, and only fiifpending him for a time, till the Minifter has opportunity to fend his cafe to the Ordi nary. The firft of thefe is what the Rubrick can't be un derftood to imply : For by the Laws of the land, both ec clefiaftical and civil, none are to be (hut out from this Sa crament, but fuch as are notorious Delinquents, and none are notorious but fuch as the fentence of the Law hath, either upon their own confeffion, or full conviaion, declar'd fo to be. And this is conformable both to the Imperial Edit!, and the praaice of the Church, as long ago as St. Auftin. The firft hath this eftablifh'd Law; " We prohibit all, both " Bifhop, and Presbyters, from fhutting out any one from " the Communion, before fome juft caufe be fhewn for " which the holy Canons require it to be done d." And as to the ancient ufage, St. Auftin fpeaks very plain; " We " cannot, faith he, repel any man from the Communion, " unlefs he has freely confefs'd his offence, or hath been " accus'd and conviaed in fome Ecclefiaftical Confiftory, " or Secular Court. But now all this plainly refers to the power of fecluding from the Communion judicially and with authority; where as the defign of this Rubrick is only to enable the Curate to refufe to adminifter to any of his Congregation {of whofe 111 life and behaviour he has receiv'd fudden notice) till he can have opportunity of laying his cafe before the Ordi nary. For by a Claufe, added at the laft Review, it is pro vided, That every Minifter, fo repelling any, as is fpecifi- cd in this, or the next precedent paragraph of this Rubrick, Jhall be oblig'd to give an account of the fame to the Ordina- f\j "(when he heard of it) met him courageoufly at the Church- doors, and oblig'd him to return, and firft repent himfelf 6f his crime. " With what eyes (faith he) can you be- f hold the Temple of him who is the common Lord of " all? With what feet can you tread this holy place? How " can you put out thofe hands to receive the blefled Ele- " ments, which are yet reaking with innocent blood? " How can you take the precious. Blood into that mouth, " which gave Out fuch barbarous and bloody orders ; De- *' part therefore, and take heed, that you do not increafe " your firft crime by a fecond. Submit your felf to the bond " which the Lord of the world has been pleas'd to bind " you with, which is only medicinal, and intended to " work your cure f." This repulfe the Emperor acqui- efe'd in, and offer'd himfelf no more to thofe holy rites, till he had in tears repented of the fed efffeas of his hafty anger.' I have chofen to give this inftance, becaufe it is what the Church of England has thought fit to record in her Homilies, and to mention with marks of approbation and applaufeg. xfetF('f"" But befides perfons excommunicated/ and thofe above- i&?]'P't mention'd, there are other perfons, by the Laws of our xrorn torn- ^.. ^ ,,» « - > * • <-i ~ municatingi Church,' difabled from communicating : fuch as are of are.Schif- courfe all Schifmaticks, to 'whom.no Minifter when he ce- matidcj, jebrateth the Communion, iswittipgly to adminifler the fame, under pain of fufpenfion^. But of thefe two, unlefs they have been legally conviaed, the Minifter who repels them, is oblig'd upon complaint '," or being requir'd by the Ordinary, to fignify the caufe thereof unto himj and therein to obey his order and directidn1. ',,. And farther, by a Rubrick at the end of the Orcttfr of Confirmation,- none are to be admitted to the Perfins not holy Communion, until I fuih time, as he be confirm '"d,- or be connrm'd, ready and de^rms t?- be CQ„firm>d. The like provifion is made by our Provincial Conftiiutions,' which allow none to communicate (unlefs* atjthe point of death> but fech as are confirm'd, or af leaft have a reafonable impediment for. not being confirm'dk: and the Gloflafy allows no im pediment to be reafonable,'' but, the want of a Bifhop near ^mrrWTt- the place# And' la^Jy a11 Strangers from* other Pafiihes;' tht" Pa°rifk°es.tne Minifter is by the Canons ' requir'd to forbid,' and to remit fuch home to their own Partjh-Churches and Mini- 1 Theod. Hift. Eccl. lib. f. I « Ibid. „ 8 In the fecond part of the Homily of j k Prov. Linw. cap! de faer. Unfl. the right *fe of tht Chnrch. I » Can. 28 * Can. if. ft'ef's,' of the Lord's Supper, or Holy Communion. 271 fiers, there to receive the Communion with the reft of their SeSt. I. neighbours. 0"YVJf §. 3. The laft Rubrick concerning the Covering and Si- Rubrick 4. tuation of. the Communion-Table, was firft added in the ^Sob fecond Common-Prayer Book of King Edward V I. There ofth. c0m- being no other Rubrick in his firft book than this, The »»*«>'»«- Prieft, ftanding humbly afore the middes of the Altar, jhall Tailt' faie the Lord's-Prayer, &c* For Altar was the name by which the holy Board was conftantly diftinguifh'd, for the firft three hundred years after Chrift; during all which time it does not appear that it was above once call'd Table, and that was in a Letter of Dionyfius of Alexandria to Xyftus of Rome. And when in the fourth Century Athanafius call'd it a Table, he thought himfelf oblig'd to explain the word, and to let the Reader know that by Table he meant Altar, that being then the conftant and familiar * In the firft Book of King Edward alfo, before this Rubrick, there was another inferted' in relation to the Habits, which the Mi nifters were to wear at the Communion, which I have already given in pag. 103. to which was annex'd this that follows. Theit Jhall the Clerks fing in Englifh for the Office or Introit (as they call it) a Pfalm appointed for that day. The Introits alfo I have already fpoke to in p. 209. Though I don't know how to reconcile this Order for finging it before the Minifter begins the Office, with another Rubrick which ftands in the fame Book immediately after the Prayer, Almighty God unto whom all hearts be open, &c. which orders that the Prieft then Jhall fay a Pfalm appointed for the In troit : which Pfalm ended, the Prieft was alfo then to fay, or elfe^ the Clerks were to fing. Ill Lord have mercy upon us. Ill Chrift have mercy upon us. Ill Lord have mercy upon us. Then the Prieft ftanding up at God's Board was to begin, Glory be to-God on high. The Clerks. And in earth peace, good will towards men, and fo on to the end of the Hymn in our prefent Poft-Communion-Office. Then the Prieft was to turn him to the People and fay, The Lord be with you. Anfwer. And with thy Spirit. The Prieft. Let us pray. And then came the ColU& for the day, and one of the. Collecfs for the King. name1".' 27* Of the Order for the AdminiftratM , Chap. 6. name*. Afterwards indeed both names came to be promifou-v %yy*sj oufly us'd ; the one having refpea to the Oblation of the Eu- * charift, the other to the Participation : But it was always plac'd Altar-wife in the moft fecred Part of the Church,' and fenc'd in with rails to fecure it from irreverence and difrefpea. .. . But. at the beginning of the Reformation, an trnhappy difpute arofe, vix. Whether thofe Tables of the Altar- fafhion, which had been us'd in the Popifh times, and on which Mafles had been celebrated, fhould ftill be conti nued : This point was firft flatted by Bifhop Hooper, who in a Sermon before the Kifig, in the fourth year of his reign, declar'd, " That it would do well, that it. might " pleafe the Magiftrate, to turn Altars info Tables according *' to the firft inftitution Of Chrift ; to take away the falfe *' peffuafiori of fhe People, which they have of Sacrifice,1 " to be done upon the Altars : For as long (fays he) as Al- " tars remain, both the ignorant People, and the ignorant " and evil perfuaded Prieft will always dream of Sacrifice ". This occalion'd not only a couple of Letters from the King and Council, one of which was fent to all the Bifhops,^ and the other to Ridley Bifhop of London (in both which they were requir'd to pull down the Altars ;)' but alfo that, when the Liturgy was review'd in lffi, the abovefeid Ru brick was alter'd, and in the room of it the prefent one was inferted, viz. The Table having at the Communion-time, a fair, white, linen Cloth upon it, Jhall ftand in the body of the Church, or in the Chancel, where Morning and Even ing Prayer are appointed to be faid. And the Prieft ftanding at the North fide of the Table, frail fay the Lords Prayer ¦with the Colled following: But this did not put an end ta the controverfy. Another difpute arifing^ viz. Whether the Table plac'd in the room of the Altar, ought to ftand Altar-wife ; i. e. in the fame place and fituatiott as the Al tar formerly flood ? This was the occafion that in forne Churches the Tables were plac'd in the middle of the Chancels, in others at the Eaft part thereof next to the wall; fome again placing it end-wife, and others placing it at length". Bifhop Ridley endeavour'd to compromife this matter* and therefore, in St. Paufs Cathedral, fuffer'd the Table to ftand in the place of the old Altar ; but beating down the wainfcot partition behind, laid all the Choir o- f See all this prov'd in Mr. John- fon'i Unbloody Sacrifice, &c. Chap. 2. Se&. 3. Vol. 1. pag. 300, &c. ^_° Ste Heylin'j Antidot., lAncolapag. ioj. 0 Huggard'j Difplay of PrttefianH p. 81. printed Anno 1 yed. as cited in HeylinV Antidot. Lincoln p. fa. peri of the Lord's Supper, or Holy Communion. in pen to the Eaft, leaving the Table then to ftand in the mid- Sea. i. die of the Chancel p, which indeed was more agreeable to the primitive cuftom q. Under this diverfity of ufege, things went on till the death of King Edward ; when Queen Mary coming to the Throne, Altars were again reltored wherever they had been demolifh'd: But her reign proving fhort, and Queen Elizabeth fucceeding her, the People (juft fot free again fr.im the tyranny of Popery) thro', a mifta- enzeal, tell in a tumultuous manner to the pulling down of Altars : tho' indeed this happen'd for the generality on ly in private Churches, they not being meddled with in any of the Queen's Palaces, and in but very few of the Cathe drals. And as foon as the Queen was fenfible of what had happen'd in other places, 'fhe put out an Injunaion1, to reftrain the fury of the People, declaring it to be no mat ter of great moment, whether there were Altars or -Tables, fo that the Sacrament was duly, and reverently adminiftred; but ordering, that where an Altar was taken down, a Holy Table Jhould be decently made, and fet in the place where the Altar ftood, and there commonly' cover' d as thereto belong ed, and as fhould be appointed by the Ififitor, and fo to ftand, failing when the Communion of the Sacrament was to be di- ftributed; at which time the' fame was to be plac'd in good fort within the Chancel , as thereby the Minifter might be more conveniently heard of the Communicants in his Prayer and Miniftration, and the Communicants alfo more conveni ently and in more number communicate with the faid Minifter. And after the Communion done, from time to time the fame holy Table was to be plac'd where it ftood before. Now it "is plain from this Injunaion, as well as from the eighty fecond Canon of the Church (which is almoft verbatim the feme) that there is no obligation arifiug from this Rubrick to move the Table at the Time of the Com munion , unlefs the People cannot otherwife convent ently hear and communicate. The Injunaion declares, that the holy 'Table is to be fet in the fame place where the Altar flood, which every one knows was at the Eaft-end of the Chancel. And when both the Injunaion and Ca non fpeak of its being mov'd at the time of the Comrauni-,. on, it fuppofes that the Minifter could not otherwife be heard: the interposition of a Belfry between the Chancel. and Body- of the Church (as I have already obferv'd, pag in.) hindring the Minifter in fome Churches from be- P ACis and Monuments, part 2. p. I §¦ "• 7 co. I .' 5 or the JnjimWon in Tlijkop Spar- a Ste Bingham'j ^intiauities,i.S-c.6. | rowVCo/tofrWpag. S4. T ing 274 Of the Order for the Adminiftration Chap. 6. ing heard by the People, if he continued in the Chancel . %-^V^>-^ So that we are not under any obligation to move the Ta ble, unlefs neceflity requires. But whenever the Churches are built fo as the Minifter can he heard, and conveniently adminifler the Sacrament at the place where the Table ufually ftands ; he is rather oblig'd to adminifler in the Chancel, as appears from the Rubrick before the Commandments, as alfo from that before the Abfolution, by both which Ru bricks the Prieft is direaed to turn himfelf to the People. From whence I argue, that if the Table be in the middle of the Church, and the People confequently round about the Minifter, the Minifter cannot turn himfelf to the People any more at one time than another. Whereas if the Table be clofe to theEaft-wal'l, the Minifter ftands on the North- fide, and looks Southward, and confequently by looking Weftward, turns himfelf to the People. The Priefi §. 4. Wherever it be plac'd, the Prieft is oblig'd to ftand "V North- "* the North-fide, (or End thereof, as the Scotch Liturgy %ie"of°he exprefTes^it; which alfo orders, that it Jhall ftand at the up- Tabu, permoft part of the Chancel or Church ;) the defign of which is, that the Prieft may be the better feen and heard : which, as our Altars are now plac'd, he cannot be but at the North or South-tide. And therefore the North-fide, being the right hand or upper fide of the Altar, is certainly the moft proper for the officiating Prieft, that fo the ajftfiing Mi nifter (if there be one) may not be oblig'd to ftand above him. And Bifhop Beveridge has fhewn that wherever, in the ancient Liturgies, the Minifter is direaed to ftand be fore the Altar, the Northfide of it is always meant f- The Table to §. $. The covering of the Altar with a fair white Linen te cover- d cloth, at the time of the celebration of the Lord's Supper, cloth. was a. primitive practice , enjoin d at firft, and retain d ever fince for its decency, In the Sacramentary of St. Gregory u, this covering is call'd Palta Altaris, the Pall of the Altar ; to diftinguifh it, I fuppofe, from the Corporis Pallet, or the Cloth that was thrown over the confecrated Elements. And the Scotch Liturgy orders, that the holy Table at the. Communion-time jhould have a Carpet, and a fair white Linen Cloth upon it, with other decent Furni ture, meet for the high myfteries there to be celebrated. And by our own Canons w, at all other tiines, when Divine Service is perform'd, it is to be cover'd with a Carpet of rBe.?'"?"« its Author, than that divine Prayer whiph owes its Ori- °ff"' ginal to the feme perfon, and which St. Jerom tells us1', Chrift taught his Apoftles, on purpofe that they fhould ufe it at the Holy Communion. To which the primitive Fa thers thought it fo peculiarly adapted, that they generally expounded that Petition [Give us this day our daily Bread'] of the Body of Chrift, the Bread of Life, which in thofe times they daily receiv'd for the nourifhment of their Souls *. Sed:. 3. Of the Colleft for Purity.' AS the People were to be purified before the firft pub- Why ns'd be- lication of the Law", fo muft we have clean hearts fire the c„m- before we be fit to hear it; left, if our minds be impure, ma"i,me'"s- Sin take occafion by the Commandment to ftir up concupis cence11: For prevention of which when the Command ments were added in the fecond book of King Edward, it was thought proper that this Form fhould immediately precede them ; not but that the Form it felf was in our firft Liturgy, and as far as appears, in the oldeft Offices of the Weftern Church. Se£t. 4. Of the Tea Commandments.' THESE divine precepts of the moral Law as much h«» aptly oblige Chriftians as they did the Jews : we vow'd to t^dhere. keep them at our Baptifm, and we renew that vow ae x See an Order of Qpcen Elizabeth, A. D. 1561. in HeyUa's ulntidot. Lin coln, p. 4 J- . r Hieron. adv. Pelag. 1. j. c. f. Tom *. p. 596. C, 1 Terr, de Orat. Dom. c. 6. p. I3r.' D. 131. A.Cyprian, in Orat. Dom. p. 146, 147. a Exod. xix. 14, 11 Rom, Vii. 8. T 2 everj 3 7 6 Of the Order for the Adminiftr at ion Chap. 6. every Communion : and therefore it is vepy fit we fhould K^y^J hear them often, and efpecially at thofe times when we are going to make frefh engagements to obferve them. Upon which account, fince we are to confefs all our fins before we come to this bleffed Sacrament of pardon, . the Church prudently direas the Minifter, now ftanding in the moft holy place, to turn himfelf to the People *, and from thence, like another Mofes from Mount Sinai, to convey God's Laws to them, by rehearfing diftinBly all the ten Com mandments ; by which, as in a glafs, they may difcover all their offences, and, ftill kneeling, may, after every Com mandment, ask God mercy for their trangreftion thereof (i. e. as the Scotch Liturgy expreffes it, of every duty therein, ei ther according to the Letter, or to the my flic al importance of the faid Commandment) for the time paft, and grace to keep the fame for the time to come i. Sed. 5. Of the two Collects for ft^King. The Colics q T. Paul feems to command that we fhould pray for fir the King. ^ Kingsin all our Prayers c: and in the primitive Church they always fupplicated for their Princes at the time of the celebration of the holy Eucharift A ; where, by virtue of the Sacrifice of Chrift's death commemorated, thofe great re quefts might be likely to prevail. *2 frefrte §' 2- m our Liturgy thefe Prayers do (not as in the Ro- command.-' man Miffal) difturb the Prayer of Confecration, but as the mencs. Office is now compil'd are more conveniently plac'd here: The King is Cufios utriufque Tabula?, Defender of both Ta bles of the Law, and therefore we properly pray for him juft- after the Commandments. Nor do our Prayers for him lefs aptly precede the daily , Collea : Since when we have pray'd for outward profperity to the Church, the con- fequent of the King's welfare; we may very feafonaoly in the Collea pray for inward grace, to make it completely * This direction of turning to the People was firft #dded in the Scotch Liturgy. f Thefe latter words for the time paft, &c. were added at the laft Review. Tho' indeed no part of the Rubrick, nor of the Commandments themfelves, were in the firft book' of King Edw.VL nor, as far as I can find, in any ancient Liturgy. c i Tim. ii. r, a. 1 V.ideEufeb. de vita Conftant I.4. c.4f. * Liturg. S. Jacob. S. Chryf. S. Baf. | pag. J49. happy *. of the Lord's Supper, or Holy Comfniiniop. 277 happy *. For variety, here are two Prayers, but they both Sea. 6. tend to the feme end, and only differ a little in the Form.' v^"V"^> SecT:. 6. Of the Colled, Epiftle, and Gofpel. IT is evident, that long before 'the dividing the Bible °/ f^cCo1' into Chapters and Verfes, it was the cuftom both of e ' the Greek and Latin Churches to read fome felea Porti ons of the plaineft and moft praaic'al parts' of the New Teftament, firft for the Epiftle, and then for the Gofpel, at the celebration of the holy Eucharift % in imitation perhaps of the Jewifh mode of reading the Hiftory of the Paffover • before the eating of the Pafchal Lamb1. §. 2. As for the Antiquity, Matter, and Suhablenefs of 'Xet^td the feveral Colleas, Epiftles and .Gofpels, I have already 6refl" "" fpoken at large. I fhall only make this one remark more, that as our Saviour's Difciples went before his face to every city and place, whether he himfelf would come1; fo here the Epiftle, as the word of the Servant, is read firft, that it may be as a Harbinger to the Gofpel, to which the laft place and greateft honour is referv'd, as being the word of their great Mafter. And for this reafon I fuppofe it was order- ^j-"'," mi ed by the Advertifements publifli'd in the 7th year of Queen efthylpplht. Elizabeth h,- and by the 24th of our prefent Canons, that ed. the principal Minifter at the celebration of the Communi on, fhould be affifted with a Gofpeller and Epiftler agreeably ; i.e. with one Minifter to read' the Epiftle, and another to read the Gofpel, as is ftill generally the cuftom in Cathedral Churches : which was alfo provided for by the Rubricks in King Edward's firft Book, which orders that the Prieft, or he that is appointed, Jhall read the Epiftle, in a place affign'd for that purpofe (which from the modern praaice I fake to be on the South-fide of the Table:) and that immediately. after the Epiftle ended, the Prieft, or one appointed (which as ap pears from the next Rubrick, might be a Deacon) Jhall read the Gofpel. . * In all the former Common-Prayer Books except the Scotch, it feems as if the Collect; for the Day was us'd before that for the King . For the old Rubrick was this : Then jhall follow the Collect . of the day with one of tbefe two Collecls following for the King. o Juft. Mart. Ap. i. Clem. Conft. A- I S Luke x. i. '¦ poft. lib. 1. c, 56, 57. j h la "Bifhop Sparrow'! Collection pag. I Bjxto.-f. Lex. Chala. I 12.4, n|. T 3 $.3. The 278 Of the Order for thg> Adminiftration Chap. <5. §'. 3.' The cuftom of feying, Glory be to thee, 0 Lord, K^\T^f when the Minifter was about to read the holy Gofpel, and Tkec»ftcm !./0f finging Hallelujah, or faying, Thanks be to God fir his %^Zl°'l holy Gofpel, when he had concluded it, is as old as St. Chry- Lord, &c. effoftom \ but We have no authority for it in our , prefent Li? ¦nhatAnd- "turgy. The firft indeed" was enjoin'd by King Edward's ?«''?• firft Gommon-Prayer Book, and fo. the. cuftom. has con tinued ever fince ; and I don't find how if came to be left out of the Rubrick afterwards. It certainly could have nothing objeaed againft it, and therefore it is reftor'd in the Scotch Liturgy ; which alfo ordeteth; ' that, when the Presbyter fhall fay, So endeth the Holy Gofpel, the People fhall anfwer, Thanks be to thee, 0 Lord. In our own Com mon-Prayer Book the Prieft has no direaion to fey the Gofpel is ended; the reafon of which fome imagine to be, becaufe it is ftill continued in the Creed that followeth. standing up §• 4- ^n St. Auguftine's- time the People always flood at the Goff el when the Leffons were read, to fhew their reverence tq why com- G0d's holy word11: But afterwards, when this was thought '" too great a burden, they were allow'd to fit down at the Leffons, and were only oblig'd to ftand (as our prefent Or der which was firft inferted in the Scotch Common-Prayer Book, now enjoinsus)at the reading oftheGofpel1, which always contains fomething thai pur Lord did, fp'afc'e, or fuf fer'd in his own perfon. By which gefture they fhew'd they had a greater refpea to the Son of God himfelf, than they had to any other infpir'd perfon, tho? fpeaking the word of Godj and by God's authority. Sett. 7. Of the Nicene Creed- WhyfaCd AS the Apoftles Creed is plac'd immediately after the !*T*f £?'? ii daily Leffons, fo is this after the Epiftle and Gofpel; £',, ° both. of them being founded upon the Doarine of Chrift and his Apoftles. As. therefore in the foregoing Portions of Scripture we believe with our heart to. righteoufnefs, fb in the Creed that follows, we confefs with our mouth to falvation. ji» Account $• 3- This |s commonly call'd the Nicene Creed, as be-. tf it. • '• ing, for the greateft part, the Creed that was drawn up by the firft general Council of Nice, in the year 325-.. but en larged by a fuller explication of fome Articles about the 1 Litur^. S. Chryf. 1 » Conft. Ap. 1. 2.c. j6. Niceph.l.9. k Augu'ftin. Serm. ijoo. in Append. J c. 18. ifid. Peluf. 1. 1. Ep. 136. SozJ id Tom. S- col. J04. B. 1 1. 7.C. 13. 1 year of the Lord's Supper, or Holy Communion. 179 year 381 efpecially in relation to the Divinity and Procef- Sea. 8. fion of the Holy Ghoft, in order to a more particular con- v^Y"0 futation and fuppreflion of the Arian and Macedonian Here- fy. For which reafon it was enjoin'd, by the third Coun cil of Toledo, to .be recited by all the People in Spain before the Sacrament, to fhew that they were all free from Here- fy, and in the ftriaeft league of union with the Cathplick Church m. And fince in this Sacrament we are to renew our baptifmal vow ( one branch of which was, that we would believe all the Articles of the Chriftian Faith) it is very requifite, that, before we be admitted, we fhould de-, clare that we ftand firm in the belief of thofe Articles. StQc. 8. Of the Rubrick after the Nicene Creed. AFTER the Creed follows a Rubrick of Directions, The Kubrick inftruaing the Prieft what he is to publifh, or make fj? known to the People. I don't find any fuch Rubrick in the firft Common-Prayer Book of King Edward VI. and in all the reft quite down to the Reftoration, a declaration of the Holy-days only was order'd to be made after the Ser mon or Homily was ended. §. 2. This is the firft thing our Rubrick mentions now, w*7,«*« c«- viz. that the Curate fhall declare unto the People what Ho- ^ftfl^ ly-Days or Fafting-Days are in the week following to be ob ferv'd. The firft reafon of which was, left the People fhould obferve any fuch days as had been formerly kept, but were laid afide at the Reformation : And therefore the Bifhops enquir'd in their vilitations, whether any of their Curates bid any other days than were appointed by the new Calendar n. This danger is now pretty well over; there being no great fear of the People's obferving fuperftitious Holy-days. But there is ftill as much reafon for keeping up the Rubrick, fince now they are run into a contrary ex treme, and inftead of obferving too many Holy-days, re gard none ; which makes it fit that the Curate fhould dife charge his duty, by telling them beforehand what Holy- days will happen, and then leaving it upon his People to anfwer for the negka, if they are pafs'd over without due regard. %. 3. And then alfo (if occafion be) frail notice be given mtn '•*'*• of the Communion: Tho' by another Rubrick, juft before "fommmion. " Can. 2. Tom. /.col, 1009. E. 5 Archbifhop Grindal, Art. 8. isj6.fir the whole Province. T 4 the 2 so Of the Order for theAdminiftration Chap. 6. the firft exhortation, this is fuppos'd to be done after Ser- V/YV mon. For there it is order'd, that when the Minifter giv- eth warning for the celebration of the ' holy Communion (which he Jhall always do upon the Sunday, or fome Holy-day- immediately preceding;) After the Sermon or Homily ended, be fhall read the Exhortation following. The occafion of this difference was the placing of this Rubrick of Directions, at the laft Review, before the Rubrick concerning the Ser mon or Homily. For by all the old Common-Prayer Books immediately after the Nicene Creed, the Sermon was or der'd; and then after that the Curate was to declare unto the People, whether there were any Holy-days orFufting-days in the week following, and earneftly to exhort them tu remem ber the poor, by reading one or more of the fentences, as he thought- moft convenient by his difcretion.. This was the whole of that Rubrick then All the remaining part was added at the Reftoration, as was alfo the Rubrick above- cited juft before the Exhortation. Now it is plain by that Rubrick, that the Warning to the Communion was intend ed to be given after the Sermon ; and therefore I fhould have imagin'd that there was no defign to have chang'd the places of the two Rubricks here, but only to have ad-. d-.-J fome other direaions concerning the proclaiming or publifhing things in the Church : and that confequently the placing of them in the Order they now ftand, might have been owing to the Printer's, or fome other miftake; but that I obferve in the next Rubrick the Prieft is order'd to return to the Lord'sTable, which fuppofes that he has-been in the Pulpit fince he was at the Table before; and there fore inclines' me to believe that the Rubricks were tranfpos'd With defign ; and that the intent of the Revifers was, that when there was nothing in the Sermon it felf preparatory. to the Communion, both this and the other Rubrick fhould, be complied with, viz. by giving warning in this place, that there will be a Communion on fuch a day, and then read ing the Exhortation after Sermon is ended. tnat thh.v* §> 4- At this time alfo Bans of Matrimony are to be pub- e„bff«i.i-fil [Jlj'd, and Brief, Citations, and Excommunications are to *»drebainot. j}e rea{(m Jjflf tfothing is to be proclaim' d or pubhjh'd in the Church, during the time of Divine Service, but by the Mi nifter : nor by him any thing but what is prefcrib'd in the rules of the Common-rPrayer Book, or enjoin'd by the King, or by theffrdinary of the Place. All this was undoubtedly added, to prevent the cuftom that dill too much prevails in fome Country Churches, of publifhing the moft frivolous, unbefitting, and even ridiculous things in the face of the Congregation. Sea. of the Lord's Supper, or Holy Communion. 281 - Sea. 9. Sed. 9. Of the Sermon. ^"W> SERMONS have been appointed from the beginning T^Amiqui- of Chriftianity0, to be us'd upon all Sundays and Ho- xy """i?^ ly-daySj but efpecially when the Lord's Supper was to be ]&a°f"f 'adminiftred. For by a pious and praaical difcourfe fuited to the, holy Communion,' the minds of the hearers are put into a devout frame, and made much fitter for the fucceed- ing myfteries. §. 2. This province indeed, in antient times, was gene- Formerly per- rally undertaken by the Bijhops, who, at firft voluntarily, f°rm'ilh and afterwards by Injunaionj preach'd every Sunday, un- Birh°Ps* lefs hindred by ficknefs p : But however, in the abfence of the Bifhop, this duty was perform'd by. Presbyters, and by his permiffion in his prefence q. §. 3. The reafon of its being order'd here, is becaufe iv%y order'd the firft defign of them was to explain fome part of the-*'"- foregoing Epiftle and Gofpel •', in imitation of that prac tice of the Jews, mention'd in Nehem. viii 8. For which' reafon they were formerly call'd Poftillis (quafipoft ilia, fc. Evangelia) becaufe they follow'd the Gofpel. §. 4. The Homilies, mention'd in the Rubrick, are two of the ho- books of plain Sermons (for fo the word fignifies) fet out "»'*'• by publick authority, one whereof is to be read upon any Sunday or Holy-day, when there is no Sermon. The firft Volume of them was fet out in the beginning of Ed ward VI.'s re'ign, having been compos'd (as it is thought) by Archbifhop. Cranmer, Bifhop Ridley and Latimer, at the beginning of the1 Reformation, when a competent num ber of Minifters, of fufficient abilities to preach in a pub lick Congregation, was not to be found. The fecond Volume was fet out in Queen Elizabeth's time by order of Convocation, A. D. 15-63. And that this is not at all contrary to the praaice of the ancient Church, is evident from the teftimony of Sixtus Sinenfis, who, in the fourth Book of his Library, faith, " That our Countryman Al- " cuinus colleaed and reduc'd into order, by the command " of Charles the Great, the Homilies of the moft famous " Doaors of the Church upon the Gofpels, which were " read in Churches all the year round." He fays, they 0 Conft. ap. lib. 8. cap. 5. Auguf- tin. de Civ. Dei, 1. 22. c. 8. Concil. Vafer.fe 1. Can. p. Tom. 3. Col. 14^. A. Concil. 6. Conftant. Can. 1$. Tom, 6. Col. iij-r. C. P Can. 15. Trull. Mnpin. cap. zf. 1 Poflid. in vir. Auguft. ' Vid. Aujull. Seiroones de Temp. were 282 Of the Order for the Adminiftration Chap. 6. Were all in number 209 : But where that work lies hid, is \*syF\j not known. adding of §. .j.. j defign'd in this place to have added a Paragraph joTm'd"b™tht concerning the Form of Bidding of Prayers, which the Osmch. .Chuich enjoins, by the LV'h Canon, to be us'd by every Minifter before his Sermon, LeBure, or Homily; And from thence to have taken occafion to have hinted at the irregula rity and ill confequences of the Petitionary Form, which : is now the general praaice. But finding it neceffary to be more particular than I at firft forefaw, if I propos'd to give any tolerable fatisfaaion; the defign immediately fwell'd into too large a compafs to be inferted in a work of fo ge neral a nature. For this reafon I have chofen to publifh ft in a little treatife by itfelf : by which means too I hope it will be more known, than if it had only been treated of in a few pages here. For the fake of thofe who may be defirous to look into the queftion, I have inferted the title in the bottom of the page', not without hopes that my fin- cere endeavours may contribute a little to put a flop to the' cuftom of praying in the Pulpit, which the Reader will there fee has once been attended with fatal confeqiiettces, and Which has been difcountenanced and prohibited almoft in every reign, fince the Reformation, by our Governors and Superiors both in Church and State. Seft. 10. Of the Offertory, or Sentences, and the Rubricks that follow. AimfViying a FTER the Confeffion of Our Faith in the Nicene Coeed, *Dniy. d^- or e*fe after tne improvement of it in the Sermon or Homily, follows the exercife of our charity, without which our Faith would be dead1. The firft way of expreffing which, is by dedicating fome part of what God has given us to his Ufe and Service, which is frequently and- ftriaiy commanded in the Gofpel, hath the beft examples for it,, End the largeft rewards promis'd to it ; being inftead of all the vaft Oblations and colli y Sacrifices which the r 'Bidding of Prayer before Sermon, no Mark of Dijafcdion to the prefent Go vernment : Or an Hlftorical .Vindication if the sSth Canon. Shewing that the Form of "Bidding-Prayers has been pre fcrib'd and enjoin'ii ever fince the Re- formi'.mi. ancLconflantly pratjit'd by the Greattfl Divines if ottr Chttrcjj ; and that it. has ban lately enfere'd both by his prefent MajeJIy, and onr Right Reverend D'ocefan the Lord 'Bifhop of London. 'By Charles Wheatly, M.A. Lecturer of St. Mildred'* in the Poultry. London, Printed-for A. Bettefworth, at the Red Lion, and M, Smith at "Bijhop }}eve- ridge's Head in Piter • note RoWi Price 1 s, r James ii, 17. Jews of the Lord's Supper, or Holy Communion. 283' Jews did always join with their Prayers, and the only Sea. 10. chargeable duty to which Chriftians are obliged. It is, in CVV-' a word, fo neceffary to recommend our Prayers, that St. Paul pfefcribes \ and the ancient Church, in Juftin Mar tyr's time, us'd to have, Colleaions every Sunday". However, when we receive the Sacrament, it is by no means to be omitted. When the Jews came before the Lord at the folemn Feafts, they were not allowed to appear empty; but every man was required to give as he was able, according to the blefting of the Lord which he had given- him™-. And our Saviour (with refpea no doubt to the Holy Table, as Mr. Mede excellently x proves) fuppofes that we fhould never come to the Altar -without a gift"1, but always imi tate his praaice, whofe cuftom of giving Alms at the Paf fover made his Difciples miftake his words to him that bare the bag1. And it Is very probable that at the time of receiving the Sacrament were ail thofe large donations of houfes, lands, and money made". For when thofe firft Converts were all united to Chrift, and one another in this Feaft of Love, their very Souls were mingled ; they chear- fully fenounc'd their propriety, and eafily diftributed their goods among thofe to whom they had given their hearts before. None (of ability) were allow'd to receive with out giving fomething b, and to rejea any man's offering, was to deny him a fliare in the benefit of thofe comfortable myfteries c. §. 2. Wherefore toftir us up more effeaually to imitate Ti" D*A* their pious example, as foon as the Sermon or Homily isfj^"a" dnded, the Prieft is direaed to return to the Lord's Table, and begin the Offertory, faying one or more of the Sentences following, as he thinketh moft convenient in his difcretion, i. e. according to the length, or jhortnefs of the time that the People are offering, as it was worded in King Edward's. firft Common-Prayer, and from thence in the Scotch one *. * In the Scotch Liturgy Mat. v. 16. Mat. vii. iz. Lukexix. 8. Galat. vi. 10. I Tim. vi. 7. 1 John iii. 17. with all that follows in our Book are omitted: and Gen. iv. 3. to the middle of the j,h verfe. Exod. xxv. 2. Deut. xvi. 16, 17. 1 Chron. xxix. 10* n, and part of the 12, 14, and the 17* verfe. Pfalm xcvi. 8. Mat. xii. .41, 4.2, 43, 44. are added. ' I Cor. xvi. I, 2. | " Jaft.Martyr.Apol. 1. c.88. p. 132. "' Deut. xvi, 16, 17. " Mr. Mede, of the Altar er Holy- Table, Se&. 2.. p. 390. 1 Mat. v. 25, 24. * John xiii. 2.9. I » ASs ii. 44, 4J, 46. *> Cyprian, de Oper. & Eleemof. p. 403, &c. c Concil. Eiib. Can. a8. Tom. I. Col. 973. E. Concil. Carthag. 4. Can. 53, 94, Tom. a. Col. 1107. B. Thefe 2-84- Of the Order for the Admimftration Chap. 6. Thefe are in the place of the Antiphona or Anthem which- v-^v-^.' we find in the old Liturgies after the Gofpel, and which Wh ciii'd from their being fung whilft the People made their Oblati- ofEnory. ons at the Altar were call'd the Offertory d. The Senten ces which our Church has here klefied for that purpofe, are fuch as contain Inftruaions,' Injunaions,, and 'Exhorta tions to this great duty ; letting before us the neceflity of- performing it, and the manner of doing it. Some of them, (viz. thofe from the fixth to the tenth bclufively .unlefs Alms and the ninth be excepted ) refpea the Clergy. And it was *^witli an eye, I fuppofe, to this difference, that in the laft ping,afh°d. ' Review there was a diftinaion made in the Rubrick that follows thefe Sentences, between the Alms for the Poor, and the other Devotions of the People. In the old Common- Prayer there was only mention made of the latter of thefe, viz. the Devotion -of the People, by which Alms for the Poor were then meant, as appears from its being then or der'd to be put into the poor Man's box. But then the Cler gy were included in other words, which order'd, that upon the Offering-days appointed, every man and woman jhould pay to the Curate the due and acccuftom'd Offerings. But of this I fliall have occafion to fey more, when I come to treat of the Rubricks at the end of this Office. I fhall only ob ferve farther here, that the words Alms for the Poor being added at the laft Review, by which undoubtedly muft be underftood all that is given for their relief; it is plain, that by the other Devotions of the People is now intended fome thing diftina from the faid Alms. And if fo, then the Of ferings for the Clergy, or their fhare in the Colkaions, muft certainly be meant, as is plain from the defign of the abovemention'd Sentences, which have a direa and imme-l di.ite regard to them. It is well known that, in the primi tive times, the Clergy had a liberal maintenance, out' of what the People offer'd upon thefe occafions e. Now, in deed, whilft they have a ftated and legal income, the mo ney colleaed at thefe times is generally appropriated to the poor : not but that where the ftated income of a Parifh is not fufficient to maintain the Clergy belonging to the Church, they have ftill a right to claim their fhare in thefe Offerings. •Bywhemto II. IVhilft thefe Sentences are in reading, the Deacons, beuttcfled. Church-lVardens, or other fit perfons, are to receive the ¦ " Vide Mrnard. in Greg. Sacrament. { i68f. p. ;8i. un< 164?.. Vide & Mah lion j ' Oypr. Ep. 34, 36. tie Liturgia GalUana, pag. 8. I'arii j r Jims of the Lords Supper, s or Holy Communion, i 285 Alms for the Poor, and, other Devotions of the People e. SeSt. 10. The Deacons are the moft proper perfons for this bufinefs, V^Y\> it being the very Office for which their Order was inftitu ted s. And for this reafon the Scotch Liturgy does not al low the Church- Wardens to do it, but at fech times when there are no Deacons prefent *. It is now indeed grown a Ani »'" »&•* -cuftom with us for the Church Wardens to perform this """'""• Office, vh. to gather the Alms and Devotions of the Congregation, which, by all the books before the Scotch Liturgy, they were order'd as I have obferv'd, to put into the poor Man's Box; not I prefume into that fix'd in the Church, but into a little box, which the Church- Wardens or fome other proper perfons carried about with them in their hands, as is ftill the cuftom at the Temple Church in London. Now indeed they are order'd to make ufe of a decent Bafon to be provided by the Parijh for that purpofe. With which, in moft places, efpecially here in Town, they go to the feveral Seats and Pew$ of the Congregation. Tho' in other places they collea at the entrance into the Chancel, where the People make their Offerings as they draw towards the Altar. This laft way feems the moft conformable to the praaice of the primitive Church, which in putfuance of a Text deliver'd by our Saviour h, or der'd that the People fhould come up to the Rails of the Altar, and there make their Offerings to the Prieft1. And with an eye, I fuppofe, to this practice, the Dea cons, or Church- Wardens, or whofoever they be that col lea the Alms and other Devotions of the people, are or dered by the prefent Rubrick to bring it reverently to the Prieft (as in their name) who is humbly to prefent and place it upon the holy Table \ ; in conformity to the praaice of the ancient Jews, Who when they brought their gifts and * Whilft the Presbyter diftintlly pronouncetb fome or all of tbefe Sentences for the Offertory, the Deacon, or (if no fuch be prefent) one of the Church-Wardens fhall receive the Devotions of the People • there prefent in a bafon provided for that purpofe. Scotch Liturgy. t In the Scotch Liturgy, And when all have offer'd, be fliall reverently bring the Bafon with the Oblations therein, and deliver it to the Presbyter, who fhall humbly prefent it before the Lord, and fet it upon the holy Table. f Rubricb after the Sentences. 1 ' Greg. Naz. in Laud. Bafilii. Orat: 8- Aits vi. I 20. Tom. j. Theodore:. de.Theodo&o. (¦ Mit. v. 23. I Sacri- 286 Of the Order for the Adminiftration Chap. 6- Sacrifices to the Temple, offer'd them to God by the hands ^YV °f the Prieft. The -Bread III. And if there be a Communion, the Prieft is then alfb and Wine fg plaCe upon the Table fo much Bread and Wine as he frail ZhlTtobl think fufficient. Which .Rubrick being added to our own fiac'd o» the Liturgy at the feme time with the word Oblations, in Table. the Prayer following (i. e. at the laft Review) it is clearly ^evident, as Bifhop Patrick has obferv'd *, that by that word are to be underftood the Elements of Bread and Wine, which the Prieft is to offer folemnly to God, as an acknow ledgment of his Sovereignty over his creatures, and that from thenceforth they might become properly and peculi arly his. For in all the Jewifh Sacrifices, of which the People were partakers, the Viands or Materials of the Feaft were firft made God's by a folemn Oblation, and then after wards eaten by the Communicants, not as Man's but as God's provifion ; who, by. thus entertaining them at his own Table, declar'd himfelf reconcil'd and again in cove- venant with, them. And therefore our bleffed Saviour, when he inftituted the new Sacrifice of his own body and blood, firft gave thanks and bleffed the Elements, i.e. offer ed them up to God as Lord of the Creatures, as the moft ancient Fathers expound that paflage : who, for that reafon, whenever they celebrated the holy Eucharift, always offer ed the Bread and Wine for the Communion to God, upon the Altar, by this, or fome fuch fhort ejaculation, Lord, we offer thee thy own, out of what thou haft bountifully given us '. After which they received them, as it were, from » him again, in order to convert them into the fecred ban quet of the Body and Blood of his dear Son m- In the an cient Church, they had generally a Side-Table near the Al- ( tar, upon which the Elements were laid till the firft part of the Communion-Service was over, at which the Cate chumens were allow'd to be prefent ; but when they were gone, the Elements were remov'd and plac'd upon the ho ly Altar it felf with a folemn Prayer n. Now tho' we have no Side-Table authoriz'd by our Church; yet in the firft .Common-Prayer of King Edward VI. the Prieft him felf was ordered in this place to fet both the Bread and * Chriftian Sacrifice, p. 77. I m See this prov'd in Mr. M.eie's Chri- 1 See St, ChryfoflomV and cither Li- I ftian Sacrifice, c. 8, page 37a, &c. «"£'«. J ? Lit. Chryf. ¦ Wine vfthe Lords Supper, or Holy Communion. 287 Wine upon the Altar f: But at the Review in ijj-i, this Sea. 10. and feveral other fuch ancient ufages were thrown out, I V^*W fuppofe, at the inftance of Bucer and Martyr. After which the Scotch Liturgy was the firft wherein we find it reftor'd: But there the Presbyter is direaed to offer up and place the Bread and Wine prepar'd for the Sacrament upon the Lord's Table, thai it may be ready for thai Service. And Mr. Mede having obferv'd our own Liturgy to be defec tive in this particular °, was probably the occafion, that, in the Review of it after the Reftoration, this primitive prac tice was reftor'd, and the Bread and Wine order'd by the A Rubrick to be fet folemnly upon the Table by the Prieft- himfelf. From whence it appears, that the placing the Elements upon the Lord's Table, before the beginning of Morning-Prayer, by the hands of a Clerk or Sexton (as is now the general praaice) is a profane and fhameful breach of the aforefeid Rubrick; and confequently that it is the duty of every Minifter to prevent it for the future, and re verently to place the Bread and Wine himfelf upon the Table, immediately after he has plac'd on the Alms. IV. In the Rubrick I have given, out of King Edward's Mixing wa- firft Liturgy, the Minifter, when he put the Wine into "wZVpH- the Chalice, was direaed by the Rubrick to put thereto a midwprac- little pure and clean Water. This was order'd in con- ''"> *"" f* formity to a very ancient and primitive praaice, and with 'jlTslfa- an eye perhaps to our Saviour's Inftitution. For the me»t._ Wine among the Jews being very ftrong, it was gene rally their cuftom, as at their ordinary meals, fo alfo at the Paffover, to qualify it with Water p : And therefore fince the Cup which our Saviour bleffed was probably one of thofe which were prepared for that Feaft q, fome have f The whole Rubrick in King Edward's firft Book was this. f hen Jhall the Minifter take fo much Bread and Wine as Jhall fuf- fice for the Perfons appointed to receive the holy Communion, lay ing the Bread upon the ' Corpora s, or elfe in the Paten, or in fome ether comely thing prepar'd for that purpofe : and putting the Wine into the Chalice, or elfe in fome fair and convenient Cup, prepar'd for that ufe [if the Chalice will not ferve) putting thereto a little pure and clean Water : and fitting both the Bread and Wine upon the Altar, &c. ° Mr. Mede as ahove,'fi%. 57 J> 37^- I q Dr.L\ght(oot'sTemple-Service, Vol. p R. Ob.de Barrenora, &Maimonides j r. pag. 966. and'Bifhop Hooper of Lent, icMilhnam, deBsacdi&. cap.7.Seft, j. j Pare a. chap. 3, con- % 288 Of the Order for the A'dminiftration Chap. 6. concluded that, at the. time of the Inftitution, he made ufe \y^f\j of Wine in which Water had been mix'd. But of this they can produce no certainty or proof. For tho' it is al lowed that the Jews often mingl'd their Wine, yet it does not appear that they always did fo, or thought it neceffary. For Dr. Lightfoot obferves, that he that drank pure Wine perform'd his duty''; and Buxtorf adds' farther, that it was indifferent whether it was mix'd or not, and that they drank it fometimes one way and fometimes the other f : fo that we muft not affirm that our Saviour's Cup was certainly mix'd, before we are affured whether the Wine which he had prepar'd for his laft Paffover was fo. Our Saviour in timates, that what he had deliver'd to his Apoftles, was the Fruit of the Vine1; and Dr. Lightfoot obferves, from the Babylonifr Talmud, that this was a term which the Jews us'd in their bleffing for Wine mix'd with Water, to- diltinguifh it from pure Wine, which they called the Fruit of the Treea. But now not to infift upon the abfurdity of calling it the Fruit of. the Vine, from its being mix'd with Water, which makes it lefs the Fruit of the Vine than it was in its purity; it is plain that this expreflion, wherever we meet with it in other places of Scripture, it is us'd to de note the pure produa of the Tree *. From whence we may be affur'd, that in the time of our Saviour, no. fuch diftinaion as this had obtained : Nor indeed does the Mifraa itfelf allow of it : For the determination of the wife men is, that Wine is to be called the Fruit of the Viney as well before the mixture as after it y. And the reafon why they give it a particular bleifing, calling it the Fruit of the Vine, inftead of the Fruit of the Tree, is not upon the account of its being mix'd with Water, but becaufe the Vine is more excellent than any Tree befides '-. And if this diftinaion fail, I don't know that there is fo much as a hint given in Scripture, from whence we may judge whether the Wine us'd by our Saviour was mix'd or not; which yet we might reafonably expea to have found, if our Lord had defign'd the mixture as effential. Tho' were it ever fo clear, that the Cup was mix'd ; yet if it does not alfo appear that it was mix'd with defign , our Saviour's praaice would no 1 Lightfoot, ut fupra, pag. 691. & Hor. Heb. in Mat. xxvi, %y. Vol. 2. p. 160. f De Prima: Coense Ritibus & Forma, Seft. 20. as cited by Mr. Drake in his Latin Sermon. ' Mat. xxvi. 29. " Ho?. Hebr. us fupra. * Kit. xxxii. 11. Ha.b, iii. 17. Zeth. viii. 12. fecundun LXX. Mark xii. a' Luke Jtx. 10. Vide & Vorftium de Hebraifmis N. T. c. 23. r Traa. de Benedifl. Cap. 7. Seft. f. Vid. & R. Ob. de liirtenora, ac Mai- mon. in locum. * Ibid. cap. 6. Vide & Surcnhuf. & R. Ob. de Ban. in locum. more of the Lord's Supper, or Holy Communion. 289 more oblige us to mix it now, than it would that we fhould Sea. io.- confecrate unleaven'd Bread. For 'tis certain that our Sa- k^^Y\j vio ur, at the time of Inftitution, ufed unleaven'd Bread a : And yet fince the reafon of his doing fo, was, becaufe there was no other at that time in the houfe; our Church: thinks it fufficient, in her prefent Rubrick, to prefcribe fuch Bread as is ufual to be eaten. Confequently fince he made ufe of Wine that was mix'd, only becaufe he found it ready prepar'd, or at moft becaufe the ftrength of the Wine us'd in that Country requir'd it; therefore our Church thinks it not neceffary to mix it with us, becaufe we ordinarily drink it pure. But I fey this upon fuppofi- tion that it could be clearly prov'd, that the Cup which our Saviour us'd was mix'd ; whereas I have (hewn that there is no intimation in Scripture about it. Nor do any of the firft Fathers aflert or mention it. Origen (who is the firft that fpeaks either one way or the other) fays, that our Sa viour adminiftred in Wine unmix'd5, which he would not fure have done, had there been any certain Tradition, or fo much as a general opinion to the contrary. We don't indeed deny, but that, before his time, the mixture was the general praaice of the Church c : but then it is no where laid, that this was done in conformity to our Saviour's In-. ftitution: But fince the feme Wine perhaps, that was pre par'd for the Communion, ferv'd alfo for the Love-Fearts, < (which, in the firft ages of the Church, were always held- at the fame d time) Water might be mix'd with it, for what we knOw, to prevent thofe diforders, which, even in the Apoftles time, were apt to arife from their drinking of it to excefse; or poflibly it might be inftituted as an emblem of the indiffoluble Union between Chrift and his Church, as St. Cyprian explains it f; or, laftly, (as is afferted by fome other of the Ancients) to be more expreffive and fig nificant of that Blood and Water which fiow'd from our Saviour's fide, when he was pierc'd upon the Crofs g. St. Cyprian indeed pleads "ftrenuoufly for the mixture, and urges it from the praaice and example of our Lord h : But then it is to be obferv'd, that he is arguing againft "' Exod. xii. I j-, 19. Mdt xxvi. 17. Mark xiv. 12. Luke xxii. 7. ' b Horn. 12- in Hieremiam. c Juft. Mart. Apol. 1. cap. 87. pag. I2J-, 128. Iren. 1. 4. cap. 57. p. -S7- & I. S- cap. 2. pag. 397. Clem. Alex. Pzdag. 1. 2. cap ». * 1 Cor.xi.Jude 12, Ignat.ad Smyrn. $- i- pag- !¦ Clem. Alex, Psdag. 1. 2. cap. 1. Teriul. Apol. cap. 39. ConftV App. 1 2. cap. 28. e 1 Cor. xi. f Ad Ciccil. Ep. 63. p. 148, &c. S Ambrof de Sacr. 1. j*. cap. i.Gen- nad. de Ecclef. Dogm. c. 7J-. Thcofhy- la&.'mlohan. xix. 34. Martin. Bracar. Colleil. Canon, cap, yj. , h Cypr. ut fupra. ' U thofe zgo Of the. Order for the Adminiftration Chap. 6. thofe who us'd Water alone (for fear the Heathens fhould V"Y>^ dilcover them by the fmell of the Wine) and therefore might infift upon the mixture as neceffary, becaufe other- wife the Wine was the part that was wanting ; which he plainly enough allows to be the only effential in the Cup, when he aflerts that Wine alone would be better than pure Water '. For if both of them were effential, neither of them could be feid to be better than the other. And for the feme reafon it is, that fome other Fathers and Councils en join the Mixture fo ftriaiy, viz. becaufe the Encratites and others, who look'd upon Wine and Flefh to be, forbidden, would adminifler the Cup, in the Sacrament of the Eucha rift, with pure Water alone k. Tho' 'tis true the Armenians who adminiftred in pure Wine alone, are equally con demn'd by the Council in Trullo ', who produce the autho rity of St. James's and St. Bafil's Liturgies againft them : To which may be added, the Liturgies under the name of St. Mark and St. Chryfoftom, and that which is contain'd in the eighth book of the Conflitution m. And indeed it muft be confeffed, that the mixture has, in all Ages, been the general praaice, and for that reafon was enjoin'd, as has been noted above, to be continued in our own Church by the firft Reformers. And tho' in the next Review the- Order for it was omitted, yet the praaice of it was con tinued in the King's Chapel-Royal, all the time that Bifhop Andrews was Dean of it"; who alfo in. the Form that he drew up for the confecration of a Church, &c. exprefly di reas and orders it to be us'd°. How it came to be neg leaed in the Review of our Liturgy in King Edward's Reign, I have not yet been able to difcover. I am apt to fufpea that it was thrown out upon fome objeaion of Calvin or Bucer, who were no friends to any praaice for its being Ancient and Catholick, if it did not happen to fuit with their fancy or humour. But, whatever may have been the caufe of laying it afide : fince there is no reafon to be,- lieve it effential ; and fince every Church has liberty fo de termine for her felf in things not effential ; it muft be an argument fure of a very indifcreet and over hafty zeal to urge the omiflion of it, as a ground for feparation. 1 Sacramentum rei illius admonere & inftruere nos debet, ur in Sacrifieiis Dominicis Vinum Potius offeramus ibid. k Epiphan. Ha:r.46. Tom. i.p. 392. Aug. de Hairef. cap. 64. Theodoret. de Fabulii H;er«icor.l.i.c.»o. Tom. 4. pag. 208., 1 Can. 32. Tom. 6. col. iij-6, 11/7. "> Cap. 12. n See the primitive Rule of Reforma tion, according to the firft Liturgy of King Edward VI. pag. 20. printed in Quarto, 1688. "_ Sparrow'* Colleaion, f , 397, 396. Sea. of the Lords Supper, or Holy Communion. apt SeSt. n. Sed. ii.. Of the 'Prayer for the whole State of Chrift's Church. THE Alms, and Devotions, and Oblations of the Peo- r?o» properly pie being now prefented to God, and plac'd before »fei^at' him upon the holy Table ; it is a proper time to proceed to the exercife of another branch of our charity, I mean that of Interceffion. Our Alms perhaps are confin'd to a few indigent neighbours; but our Prayers may extend to all mankind, by recommending them all to the mercies of God, who is able to fupply and relieve them all. Nor can we at any time hope to intercede more effeaually for the whole Church of God, than juft when we are about to reprefent and fhew forth to the divine Majefty that merito rious Sacrifice, by virtue whereof our great high Prieft did once redeem us, and for ever continues to intercede for us in heaven. For which reafon we find that the ancient and primitive Chriftians, whenever they celebrated thefe holy myfteries, us'd a form of Interceffion for the whole Ca tholick Church0. But there is this difference between' out praaice and theirs, that whereas we ufe it immediately af ter placing the Elements upon the Table ; it is in all the ancient Liturgies, except in St. Mark's and the ^Ethiopian, , defer'd till after the Confecration. §. 2. In the primidve Church too their Prayers were more f"^'^ n extenfive, and ( took in the Dead as well as the Living : 'J^f^Jld Not that they had any notion of the Romifr Purgatory, Catholick or fo much as imagin'd that thofe whom they pray'd for P">ai«- were rack'd or tormented with any temporary pain. There were fome of the Antients, it is true, who believ'd (and it feems to have been the current opinion from Origen downwards) that the trial we fhall undergo at the laft great day will be a ftate of Purgation; which they ima gin'd to confift of a probational Fire, thro' which all muft. pafs (even the Prophets and Apoftles, and the Virgin Mary herfelf not excepted) and which fhall differently affea us, as we fliall be differently prepar'd p : and upon this per il 2 haps ° Chryf. Liturg.&Hom. $-2. in Eu- fl»th. & Hon.. i&. in Mac. & Horn. 37. in A3. & deSacerdoc. 1. 6- c. 4. Cyril. Catecb. My flag, y, a. 6. Conft. Apoft. I- 8. c. it. e Origen. in Exod. ir. Ham. 6. Sc in Pfi], 3S. Horn. 3. Lafhnt. Inftirur. 1. 7. C. 21. p. 65-3- Bafil. in Id. iv. 4, Tom. t. p. 932. Greg, Nyff. de Mor- tuis Orat. Tom. 3. p. 638. Greg. Naz. Orat, 2p2 Of the Order for the Adminiftration Chap. 6. haps fome of them might found the Prayers theyjos'd fo r V/YV the departed Saints. Others again believ'd, that Chrift fhould reign .a thoufand years upon earth, before the final, day of Judgment; and alfo fuppos'd that the Saints fhould rife to enjoy and partake of this happy ftate, before the general Refurreaion of the Deadp: and therefore they pray'd for the Souls of the deceas'd, that they might not C only reft in peace for the prefent, but alfo obtain part in the firft Refurreaion q. However, they all agreed in this, that the interval between death and the end of the world,1 is a ftate of expeaation and imperfea blifs, in which the Souls of the Righteous wait for the completion and perfec-. tion of their happinefs at the confummation of all things :. and therefore whilft they were praying for the Catholick Church, they thought it not improper to add a Petition in behalf of that larger and better part of it which had gone before them, that they might altogether attain a bleffed and glorious Refurreaion, and be brought at laft to a perfea fruition of happinefs in Heaven r. By this, means they tefti- fied their love and refpea to the dead, declar'd their belief in the Communion of Saints, and kept up in themfelves a lively fenfe of the Soul's Immortality. And with this in-, tent a petition for the Deceas'd was continued by our Re formers, in this very Prayer of which we are now dif- courfing, in the firft Common-Prayer Book of King Ed' ward VI. But this with a larger thanksgiving for the ex amples of the Saints*, than what we now ufe, was left i # In the Common-Prayer of i ; 49, the words [all Chriftian Kings, k Princes and Governors] were not inferted, nor the words, and efpecial- . ly to this Congregation here prefent. But after the Petition for tfrofe that are in trouble, forrow, need, fnknefs, or any other adverfity, the prayer Orat. 39. Tom. 1. p 636. Ambrof. I 32,&c,Tertul.adv.Marcion. 1. 3.C.24. Enarrar. in Pfal. 36. %. 26. Tom. 1. col. I La£tan£t.Inftitut. I.7. c. 14, if, 14. Sc& 14 — 17. Tom. 1. col. 997, 998. & Serm. 20. col. 1225-, 1226. Edit. Bene- d\&. Parif 1686.Hieron.in Mai. 3. Tom, 3. col. 1825.& 1. i.adv.Pelag.Tom.4. col. J02. Edir. llenedift. Parif. 1704. Auguft. Refponf. ad Quseft. 1. Dulcit. Tom. 6. col. 121, 126, 128. &Enchirid. de FideJ Spe, 8c Charitate, cap. 67,6$, 69. in Tom. eod. col. 221, 212. & de Civ. Dei, 1, 2c. c. 2f. Tom. 7. col. 609. Edit. Benedifl. Parif. i68f. Con- fule etiam Eilium in 1 Cor. iii. 13. ' p St. Barnabas, c- if. Juft. Mart.T ry 789, 790. & in Pfal. 118. Serm. 3. §. I ^Tertul. de Monogam. c. 10. Am brof. deObitu Valentin, ad finem, & ia Pfalm. 1. r Tertul. uc fupra> & de Coron.: Mil. c. 3,4. & Exhortat. adCafticat. c. 1 1. Cypr. Ep. I. & r S- Eufeb. in vlr. Conftant. 1. 4. c. 71. Arnob.adv. Gen- tes fub fine, 1. 4. Cyril. Cacech. My- ftag. /. Ambrof. ut fupra. Epiphan. Hser. 7f. Aerian. n. 7. Chryfofl. de Sar cerdot. lib. 6. cap.4.&in Moral. Horn. 3? in Ep. ad Philip. & Horn. 41, in 1 Cor. Au£. de Cura pro Morruis gerendS, c. 4^ & ConferT.l. 9.C. 13. 6c Conft, Apoft. pho. p. 3061 Sec. Iersenus. 1. j-.c. 30,31. 1 1.8. c. 411 42, 43 OUf of the Lord's Supper, or Holy Communion. 293" out of the fecond Book, upon the exceptions of Bucer e Sea. n. and Calvin ', and the words [militant here on Earth'] were \*s~f*\**' added to the Exhortation, Let us pray for the whole ftate of Chrift's Church, in order to limit the prayer to the Living only. The fubftance of the Thanfgiving indeed was added again- afterwards, firft- to the Scotch Liturgy, and then to our own at the laft Review ; tho' that in the Scotch Liturgy \ prajer went on- thus. And efpecially we ammend unto thy merciful goodnefs, the Congregation which is here affembled in thy name, to ce lebrate the Commemoration of the moft glorious death of thy Son. And here we do give, unto thee moft high praife and hearty thanks, for the wonderful grace and virtue declared in all thy Saints, from the beginning of the' world, and chiefly in the glorious and moft bleffed Virgin Mary, Mother of thy Son Jefus Chrift our Lord and God, and in the holy Patriarchs, Prophets, Apoftles, and Martyrs, whofe ex amples (O Lord) and ftedfaftnefs in thy Faith, and keeping tby holy Commandments, grant us to follow. We commend unto tby mercyt O Lord, all other thy Servants, which are departed hence from us with tbefign of Faith, and now do reft in.the Jleep of peace, Grant unto them, we bejeech thee, thy mercy and everlafting peace, and that At the day of the general Refurretlion,' we and all they which be of the myftical body of thy Son, may all together be fet on his right hand, and hear that his moft joyful voice, Come unto me, O ye that be bleffed of my Father, and poffefs the kingdom which is prepar'd for you from the beginning of the world. Grant this, O Father, for Jefus Chrift s fake, our only Mediator and Advocate. ' t And to all tby People give thy heavenly grace, that with meek when there heart and due reverence, tbey may bear and receive tby holy word, is no Com- truly fining thee in bolinefs and righteoufnefs all the days of their mu"'on> life. [And we commend efpecially unto tby merciful goodnefs the Con- thus encl0j.,j . gregation which is here affembled in tby name, to celebrate the com- [ ] are to memoration of the moft precious death of tby Son, and our Saviour *>e left our- Jefus Chrift !.] Then the Petition for all in adverfity: After which, as follows ; And we alfo blefs tby holy name for all tbofe thy Servants, zaho having finifhed their Courfe in faith do now reft from their labours. And we yield unto thee moft high praife and hearty f banks for the wonderful grace and virtue declared in all thy Ser vants, who have been the choice veffels of thy grace and the lights of the world in their feveral generations : moft humbly befeeching thee, that we may have grace to follow the example of their fted- fitflnefs in thy Faith, and obedience to thy holy Commandments, that at the day of the general Refurreclion, we and all they which are of the myftical Body of thy Son, may be Jet on hit right hand, and bear • that his moft joyful voice, Come ye bleffed of my Father, inherit the kingdom prepard for you from the foundation of the world. Grant this, O Father, for JefusChrift'sfake our onlyMediatorandAdvocate,Amen; f Script. Anglican,, pag, 467, 468. i Epiftola ad Bucerum, as cited in A Coal from the Altar, p. 38. U 3 keers 2P4 Of the Order for the Adminiftration Chap. 6. keeps clofeft to the words in the firft Book of King Ed" \m/y~\j ward. And tho' the direa Petition for the Faithful depart ed is ftill difcontinued ; yet, were it not for the reftriaion- of the words, militant here on Earth, they might be fup pos'd to be imply'd in our prefent form, when we beg of God that we WITH THEM may be partakers of his heavenly Kingdom. Sed:. 12. Of the Exhortations on the Sunday or Holy-day before the Communion. Due prepa- (~^ REAT Myfteries ought to be ufher'd in with the fo- ration necef- \JJ lemnities of a great preparation : God gave the Iff l*,y."'.lfttthe raelites three days warning of his defign to publifh the Law", "sacrament.' and order'd their Feftivals to be proclaim'd by the Sound of a Trumpet fome time before w. The Pafchal Lamb (the Type of Chrift in this Sacrament) was to be chofen and kept by them four days, to put them in mind of preparing for the celebration of the Paffover x : And Chriftians hav ing more and higher duties to do in order to this hply Feaft, ought not to have lefs time or fhorter warning. Where fore as good Hezekiah publifh'd, by particular expreffes, his intended Paffover long before y ; fo hath our Church prudently order'd timely notice to be given, that none might pretend to flay away out of ignorance of the time, or un- fitnefs for the duty, but that all might come, and with due preparation. why there § *• The ancient Church indeed had no fech Exhorta- mrenoEx- tions : For their daily, orat leaft weekly Communions, *Z'aprimit,"e made ic known tnat there was then no folemn affembly of Chmch. Chriftians without it; and every one (not under cenfure) was expeaed to communicate. But now when the time is fomewhat uncertain, and our longOmiflions have made fome of us ignorant, and others forgetful of this duty ; moft of us unwilling, and all of us more or lefs indifpos'd for it; it was thought both prudent and neceffary to pro vide thefe Exhortations, to be read when the Minifter gives warning of the Communion, which he is always to do, upon the Sunday or fome Holy-day immediately preceding. The vfefni- §• 3- As to the Composures themfelves, they are fo ef- 'nefs of thefe traordinary fuitable, that if every Communicant would du- panfofau. iy weigh and confider them, they would be no fmall help towards a due preparation. The firft contains proper Exhor- ¦ Exod. xix. IS. j * Exod. xii. 3, 6. "' Lev. xxv. Sed. 19. Of the Trifagium. Therefore •"T"' H E Minifter now looking upon himfelf and the reft andAfch-''5 °^ t':e Congregation as Communicants with the Angela Church-Triumphant; and all of us apprehending our felves, by Faith, as in the midft of that blefied Society ; we join with them in finging forth the praifes of the moft high God, Father, Son, and Holy Ghoft, faying, Therefore with An gels, and Arch-Angels, and with all the Company of Hea ven, we laud and magnify thy glorious name, evermore praif- ing thee and faying, Holy, Holy, Holy, Lord God of Hofts, heaven and earth are full of thy glory, [Hofanna in the higheft, bleffed is he that comet h in the name of the Lord*! Glory be to thee, 0 Lord moft high. Angels §. 2. That the Angels were prefent at the performance of ye}fn'tatth'e divine Myfteries, hath been the opinion of both Heathens ferformance and Chriftians \ ; and that they are fpecially prefent at the "fftivine Lord's Supper' is generally receiv'd"1. For fince Jefus by Mjjieriet. ^Is death hath united heaven and earth, it is fit that, in this commemoration of his Paflion, we fhould begin to unite our voices with the heavenly Choir, with whom we hope to praife him to all eternity. For which end the Chrifti ans of the very firft ages took this Hymn into their Office for the Sacrament ", being of divine original °, and from the word \_Holy] thrice repeated in it, call'd by the Greeks [Tf Chryf. inEphef. i.Hom. 3, Tom. 3. p. 778. lin: 30, 31. " See the Note e in pag. 300: ? Ifa. vi. 5. SeSt. of the Lords Supper, or Holy Communion. ' 303 Sed. 20. Of the proper Prefaces. Sea. 20. ON the greater Feftivals there are proper Prefaces «p--Whyt,kn- pointed, which are alfo to be repeated, in cafe there ^"L^L! be a Communion, for feven days after the Feftivals them felves f ; (excepting that for Whitfunday, which is to be re peated only fix days after, becaufe Trinity-Sunday, which is the feventh, hath a Preface peculiar to it felf) to the end that the mercies may be the better remembred by often re petition, and alfo that all the People (who in moft places cannot communicate all in one day) may have other oppor tunities, within thofe eight days, to join in praifing God for fuch great bleflings. §. 2. The reafon of the Church's lengthening out thefe Chri/Uan 3%- high Feafts for feveral days, is plain: The fubjectxnatterg*^-- of them is of fo high a nature, and fo nearly concerns our o«t forfeit. falvation, that one day would be too little to meditate upon ral <*">«- them, and praife God for them as we ought. A Bodily de liverance may juftly require One day of Thankfgiving and Joy : But the deliverance of the Soul, by the bleflings com memorated on thofe times, deferves a much longer time of praife and acknowledgment. Since therefore it would be injurious to Chriftians to have their joy and thankfulnefe for fuch mercies confin'd to one day; the Church, upon the times when thefe unfpeakable bleflings were wj-ought for us, invites us, by her moft feafonable commands and counfels, to fill our hearts with joy and thankfulnefe, and let them overflow Eight days together. §. 3. The reafon of their being fix'd to Eight days, is myfitJe* taken from the praaice of the Jevjs, who by God's ap- Eight days, pointrnent obferv'd their greater Feftivals, fome of them for feven; and one, viz. the Feaft of Tabernacles, for eight days p. And therefore the primitive Church, thinking that the obfervation of Chriftian Feftivals (of which the Jewiflj Feafts were only types and fhadows) ought not to come fhort of them, lengthened out their higher Feafts to Eight / days. \ In King Edward's firft book they were only appointed for the days themfelves. i Lev, xxiii. 36. Tho* 3te>4. Of the Order for the Admiftiftfation ™» Chap. 6.. Th°' others giye a quite different andmyftical reafon, i^Y\j viz. that as the Oclave or Eighth day fignifies Eternity (our whole lives being but the repetition or revolution of feven days ;)' fo the Church, by commanding us to obferve thefe great Feafts for eight days (upon the laft of which efpeci ally, great part of the folemnity is repeated which was us'd • upon the firft;) feems to hint to us, that if we continue the feven days of this mortal life in a due and conftant Service and Worfhip of God ; we fhall, upon the eighth day of eternity, return to the firft happy ftate we were created in. ' TheVifgn of §• 4- But whatever the rife of this cuftom was, we are *fePrefaces. affur'd that the whole eight days were very fdlemnly obferv'd ; on which they had always fome proper Preface relating to the peculiar mercy of the Feaft they celebrated, to the end that all, who receiv'd at any of thofe times, fhould, befides the general praifes offer'd for all God's mercies, make a fpecial memorial proper to the Feftival. The SuijeCts §• S- I11 'be Roman Church they had ten of them q, but of them. our Reformers have only retain'd five of the moft ancient ; all which (except that for Trinity-Sunday, retain'd by rea fon of the great myftery it celebrates) are concerning the principal acts of our Redemption, viz. the Nativity, Re- furreclion, and Afcenfion of our Saviour, and of his fending the Holy Ghoft to comfort us. Sed. 21. Of the Addrefs, The propriety t~T% H E nearer we approach to thefe holy Myfteries, the of it in this JL greater Reverence we ought to exprefs : For fince it is run. out 0f God's mere grate and goodnefs, that we have the, honour to approach his Table ; it is at leaft our duty to acknowledge it to be a free and undeferv'd favour, agree ing rather to the mercy of the giver, than to the deferts of the receivers. And therefore, left our exultations fhould favour of too much confidence, we now allay them with this aa of humility, which the Prieft offers up *'* the name of all them that receive the Communion ; therein excufing his own and the People's unworthinefs, in words taken' from themoft ancient Liturgies. 1 Viz. For Lou- Sunday, for Afcenfi- tm-day, for Pentecoft, for Chrifimas-day, for the Apparition of our Lord, for tire Apoftles, tot the Holy Trinity, for the Crofs, for the Lent - Faft, and for the . i "Bleffed Virgin. Johnfon'j Ecclefiaftical Laws, A.D. 117 y. 14.,. TJja; idoijit. know what fhoul I be meant by the Apparition of our Lord, except it be his Epiphany, or elfe his Transfifnration. §. 2. In of the Lord's Supper] or Hdly Communion. ioj \ §. 2. In the Scotch Common-Prayer this Addrefs is or- SeSt. 21. der'd to be faid juft before the Minifter. receives ; and in V^oTv/ the fameplace it ftands in the firft Liturgy of King Ed- ™e Order if ward. Tho' the whole Communion-Office in King Ed- '„t»~t ward's firft Book is fo very different, as to the order of it the scoreh- from what it is now, that there can be no fhewing how it Utm&- ftood then, but by aparticular detail, which I fhall therefore give in the margin *. The Scotch Liturgy is fomething dif- * The Beginning of the Communion Office in King Edward's firft Book, as far as to the Collect: for the King, I have already given in pag. 273. After which it proceeds in this Order. The Epiftle; the Gofpel', the Nicene Creed; then the Exhortation to" be us'd at the time of the Communion ; and after that ftands the Exhortation to be us'd on fome day before : Then the Sentences ; the Lauds, An them, and Prefaces ; the Prayer for the whole ftate of Chrift's Church, with the Prayer of Confecration ; the Prayer of Oblation (of which hereafter ;) the Lord's Prayer iwith this introduction, As our Savi our Chrift hath commanded and taught us, we are bound to fay, Our Father, After which the Prieft was to fay, The peace of the Lord be always with you : The Clerks,, And with thy Spirit. Then the Prieft, Chrift our Pafchal Lamb h offer'd for us once for all, when he bare our Sins in his Body on the Cr'ofs ; for he is the very Lamb of God, that taketb away the Sins of the world : wherefore let us keep a joyful and holy Feaft with the Lord. Then came the Invita tion, the Gonfefftbtt; the Abfolution with the comfortable Sentences but of Scripture : After thofe the Prayer of Addrefs ; immediately- after which the Minifter receiv'd, and diftributed to the Congrega tion. And during the Communion-time the Clerks were to fing, beginning as foon as the Prieft received, O Lamb of Godj that ta- keft away the fins of the world, have mercy upon us : O Lamb of God, that takeft away the. Sins of the world, grant us thy peace. When the Communion was ended the Clerks were to fing the Poft- Communion, which confifted of the following Sentences of Scrip ture, which were to be faid or fung, everyday one, viz. Mat. xvi, . 24. xxiv. 13. Luke i. 68, 74, 75. xii. 43s 46, 47. John iv. 23. v. 14. viii. 31, 32. xii. 36. xiv, zi. xv. 7. Rom. viii. 31, 32, 33, 34. xiiii 12. 1 Cor. i. 30, 31. iii. 16, 17. vi. 20. Ephef. v. 1, 2. This done, the Salutation pafs'd betWedn the Minifter and People, The Lord be "with yout And with thy Spirit. And then the Minifter concluded the Office with the fecond Prayer in our prefent Poft-Communion and the Bleffing. How thefe feveral Forms or the Rubricks that belong to them differ from the Forms that we ufe now, I muft fhew as I am treating upon the feveral particulars : I only fet down the Order of them here, to give the Reader a general view of the whole. "3"* X fken% 30c? Of the Order for the Adminiftratian Chap. 6. ferent from this t tho' either of them I take to be in a more CVW primitive method than our own. Sed. 22. Of the Trayer of Confecration. r^Antiqui-^p-r^g ancient Greeks and Romans would not tafte of iy of st. j^ ^ejr or£jjnary meat an£j jj.rjjjf tfn triey had hallow'd it by giving the firft parts of it to their Gods r : The Jews would not eat of their Sacrifice till Samuel came to blefs itf: And the primitive Chriftians always began their com mon meals with a folemn Prayer for a bleffing': A cuftom fo univerfel, that it is certainly a part of natural Religion : How much more then ought we to expea the Prayers of the Prieft over this myfterious Food of our Souls, before. we eat of ft? efpecially fince our Saviour himfelf did not deliver this Bread and Wirte until he had Confecrated them, by bleffing them, and giving thanks*. So that this Prayer is the moft ancient and effential part of the whole Communion-Office ; and there are fome who believe, that the Apoftles themfelves, after a fuitable intro- duaion, us'd the latter part of It, from thofe words, Who in the fame night w, &c . and it is certain that no Liturgy in the world hath alter'd that particular. fhevtfcmto} §¦ 2- But befides this, there was always inferted in the m miy primitive Forms a particular petition for the Defcent qf the chfi always j-j0iy Ghoft upon the Sacramental Elements, which was priiflhe' alfo continued in the firft Liturgy of King Edward VI. in clnrth- very exprefs and open terms. Hear us, 0 merciful Father, at the Review in the fh of King Edward; and -the follow ing Sentence, which he was pleas'd to allow of, inferted in its ftead; viz. Hear us, 0 merciful Father, we moft hum bly befeech thee, and grant that we. receiving thefe thy Crea tures of Bread and Wine, according to thy Son our Saviour Jefus Chrift's holy Inftitution, in remembrance of his Death and Paffion, may be partakers of his moft bleffed Bod} and Blood, who in the fame night, &c. In thefe words, it is true, the fenfe of the former is ftill implied, and confe quently by thefe the Elements are now confecrated, and fo become the Body and Blood of our Saviour Chrift. In the Rubrick indeed, after the Form of Adminiftrati- Tf^fhft'l on, the Church feems to fuppofe. that the Confecration is "imjfl "atim made by the words of Inftitution : For there it feys, that of -m Eie- if the confecrated Bread and Wine be all fpent before all """''• have communicated, the Prieft is to confecrate more accord ing to the Form before-prefcrib'd; beginning at [Our Saviour Chrift in the feme night, &c] for the bleffing of the L read; and at [Likewife after Supper, &c] for the bleffing of the Cup. This Rubrick was added in the laft Review ; but to what end, unlefs to feve the Minifter fome time, does not appear. But what is very remarkable is, that it was taken from the Scotch Liturgy, which -exprefly calls the words of Inftitution the words of Confecration * ; tho' the Compilers of it had reftor'd the Sentence that had been thrown out of King Edward's fecond Common - Prayer, and united it with the Claufe in our prefent Liturgy +, imagining, one would think, that the Elements were not confecrated with out them. For tho' all Churches in the world have, thro' all ages, us'd the words of Inftitution at the time of Con- * To the end there may be little left, he that officiates is requir'd to confecrate with the leaft, and then if there be want, the words of Confecration may be repeated again, over more, either Bread or Wine : the Presbyter beginning at thefe words in the Prayer of Con fecration (Our Saviour in the night that he was betray'd &c.) Scot. Lit. in the 5th Rubrick, at the end of the Communion-Office. -j- Hear us, O merciful Father, we moft humbly befeech thee, and of tby Almighty goodnefs, vouchfafe fo to blefs and fandify with tby Word and holy Spirit thefe tby gifts and creatures of Bread and Wine, that they may be unto us the Body and Blood of tby moft dearly ieloved Son ; fo that we receiving them according to tby Son our Sa viour's holy Inftitution, in remembrance of his Death and Paftion, may be partakers of the fame his moft precious Body and Blood ; who in the night, &c. Scot. Lit. X 2 * fecration; 308 Of the Order for the Adminiftration Chap. 6. fecration ; yet none, I believe, except the Church of Rome, VY^ ever before attributed the Confecration to the bare pronoun cing of thofe words only : That was always attributed, by the moft ancient Fathers, to the Prayer of the Church *. The Lutherans and Calvinifts indeed both agree with the Papifts , that the Confecration is made by the bare repeat ing fhe words of Inftitution7 ; the reafon perhaps of which is, becaufe the words of Inftitution are the only words re corded by the Evangelifts and St. Paul, as fpoken by our Saviour, when he adminiftred to his Difciples. But then it fhould be confider'd, that it is plain enough that our Sa viour us'd other words upon the feme occafion, tho' the ¦ very words are not recorded : For the Evangelifts tell us, that he gave Thanks, and bleffed the Bread and Wine : And this fure muft have been done in other words than thofe which he fpoke at the delivery of them to his Difciples : For Bleffing and Thankfgiving muft be perform'd by fome words that are addrefs'd to God, and not by any words di reaed to men : And therefore the words which our Savi our fpake to his Difciples could not be the whole Confe cration of the Elements, but rather a declaration of the erfea. which was produc'd by his confecrating or bleffing them. And therefore I humbly prefume, that if the Mi nifter fhould, at the Confecration of frefh Elements after the others are fpent, repeat again the whole Form of Con fecration, or at leaft from thofe words, Hear us, 0 merciful Father, &c. he would anfwer the end of the Rubrick, which feems only to require the latter part of the Form from thofe words [Who in the fame night, &c] be always us'd at fuch Confecration. And this is certainly a very effential part of the Service. For during the repetition of thefe words, the Prieft per forms to God the reprefentative Sacrifice of the Death and Paflion of his Son. By taking the Bread into his hands, and breaking it, he makes a memorial to him of our Savi our's Body broken upon the Crofs ; and by exhibiting the Wine, he reminds him of his blood there fhed for the Sins of the world ; and by laying his hands upon each of them at the feme time that he repeats thofe words [take, eat, Juft. Mart. Apol. I. c.86. p.nj). HfO- trtryo/Aitsc a.(\hsioSk[j.ti cteftx yin/uint *«• ¦ Salraero. Trafl. 30. in AS. ap. Chamier. de Euch. 1. 7. c. 11. n.i6. p. 384. ¦> Rtthrict after the Prayer of Confe cration in the firft "Book e/^rgEdw.yi. c Cenfiir. apud Script. Anglican, p. 472. d See the Proceedings of the CommiJJi- oners, &c. pag. 18. and the Reply, pag. 130. e Vide & Chryiofl. Demonflrat. Quod Chriflus fie Deus, c. 9. & Aug. Horn. 118. injohan. X 3 deed 310 Of the Order for the Adminiftration Chap. '6. deed as the Roman Miffal enjoins, renders the Service the- t^J atrical ; "and are not to be met with in any other Liturgy : •But one or two we always find; fo much having been thought proper, on this folemn occafion, to teftify that we are not afham'd of the Crofs of Chrift, and that the folemn Service we are then about is perform'd in honour of a crucify'd Saviour. And therefore as the Church of Eng land has thought fit to retain this ceremony in the miniftra- tion of one of her Sacraments, I fee not why fhe fhould lay it afide in the miniftration of the other. FOr that may very well be apply'd to it in the miniftration of the Eucha rift, which the Church her felf has declar'd of the Crofs in Baptifm, viz. That it vjus held in the primitive Church, as well by the Greeks as the Latins, with one confent, and great applaufe; at what time, if any had oppos'd themfelves againft it, they would certainly have been cenfur'd as enemies of the name of the Crofs, and confequently of Chrift's Merits, the Sign whereof they could no better endure '. n> Prayers §. 3. But befides this our Liturgy at that time fuffer'd »wM°nd * more mate"aI alteration: The Prayer of Oblation, which 2'fptai'd*" by the firft Book of King Edward was order'd to be us'd after the Prayer of Confecration (and which has fince been reftor'd to the Scotch * Common-Prayer) being half laid afide, and the reft of it thrown into an improper place; as, %eing enjoin'd to be faid by our prefent Rubrick, in that part ¦ of the Office which is to be us'd after the People have com municated ; whereas it was always in the praaice of the primitive Chriftians to ufe it during the aa of Confecrati- * In the firft Book of King Edward and in the Scotch Liturgy, the firft Prayer in our Poft- Communion is order'd immediately to follow the Prayer of Confecration with this beginning. Where fore, O Lord and heavenly Father, according to the Inftitution of thy dearly beloved Son our Saviour Jefus Chrift, we tby humble Servants do celebrate and make here before thy divine Majefty, with thefe tby holy gifts', the memorial which thy Son bath willed us to make ; having in remembrance his bleffed Paffton, mighty Refurre&ion, and glorious Afcenfion, rendring unto thee moft hearty thanks for the in numerable benefits procur'i unto us by the fame: entirely defiring tby fatherly goodnefs, Sec. as the firft Prayer goes on in our Poft-Com- munion. And in King Edward's Book towards the end of the fame prayer after the Words, Our bounden duty and fervice, it fol lows thus: And command thefe our Pra'yers and Supplications by the miniftry of thy holy Angels, to be brought up 'into thy holy Tabernacle, before the fight of tby divine Majefty, not weighing our merits, &c. I Ml J- 1,'.. . ' l'. - ' ^ ,.J |. . f Can. 30, A, D. V603, ©n> of the Lords Supper, or Holy Communion'. 3 1 1 on; For the holy Eucharift was, from the very firft Infti- Sea. iz> tution, efteem'd and receiv'd as a proper Sacrifice, and fo- \^^\r\j lemnly offer'd to God upon the Altar, before jt was re ceiv'd and partaken of by the Communicants s. In confor mity whereunto, it was Bifhop Overall's praaice to ufe the firft Prayer in the Pod-Communion Office between the Con fecration and the Adminiftring h, even when it was other- wife order'd by the publick Liturgy. §. 4. In the beginning of this Prayer, inftead of thofe A vaf, afterwards, fome indifcreet perfons, pretending greater re verence to the Elements, as if they were defil'd with their hands, put themfelves to the charges of providing little feucers or plates of gold to receive the Bread, until they were forbidden by the fixth general Council f. Another abufe the Church of Rome brought in, where the Prieft puts it into the Peoples mouths, left a crumb fhould fall afide ; which cuftom was alfo retain'd in the firft Book of King Edward VI. tho' a different reafon was there alledg'd ; the Rubrick ordering that altho' it be read in ancient writers that the People many years paft, receiv'd at the Prieft's hands the Sacrament of the Body of Chrift in their own hands, and. no Commandment of Chrift to the contrary ; yet for as much as they many times convey' d the fame fecretly away, kept it with them, and diverfiy alius' d it to fuperftition and wickednefs z left any fuch thing hereafter jhould be attempted, and that an uniformity might be us'd throughout the whole realm; it was thought convenient the People fhould commonly receive the Sa crament of Chrift's B ody, in their mouths, at the Prieft's hand s. But however Bucer cenfuring it, as favouring too much of an unlawful honour done to the Elements h, it was dis continued at the next Review, when the old primitive way of delivering it into the People's Hands was order'd in the room of it. • §. 4. The Communicants are- enjoin'd, whilft they re- "f ^pt>n'* ceive this bleffed Sacrament, to be all meekly kneeling. P' J ft™^ What Pofture the Apoftles receiv'd it in, is uncertain ; but poftme of we may probably conjeaure that they receiv'd it in a Po- Adoration^ fture of Adoration. For it is plain that our Saviour blefs'd and gave thanks both for the Bread and Wine; and Prayers and Thankfgivings, we all know, were always offer'd up to God in a Pofture of Adoration : and therefore we may very fafely conclude that our bleffed Saviour, who was always remarkable for outward reverence in Devotion, gavff thanks for the Bread and Wine in an adoring Pofture. Now 'tis very well known that it was a rule with the Jews to eat of the Paffover to Satiety : and therefore, fince they had already fetisfy'd hunger, they cannot be feppos'd to have eaten or drank fo much of the Holy Eucharift as « Cyril. Catech. Myflag. f. §• 18. p. BO. fCan, rot. Tom. 6. col. 1186. A. $ See the 1*11 &*M univer" ran, and moft Churches in the world to receive kneeling ; talatr<"sie'' nor do any fcruple it, but they who ftudy pretences to pal liate the moft unjuftifiable feparation, or defign'd neglea of this moft fecred ordinance. And it is worth obferving, that they who at other times The Pope re- cry out fo much againft the Church of England for retain- ceiv" thtSi' ing feveral ceremonies, which, tho' indifferent in them- cf^mmt ^"" felves, they fay become unlawful by being abus'd by Su- '"S: perftition and Popery ; can, in this more folemn and mate rial ceremony, agree even with the Pope himfelf (who re ceives fitting) rather than not differ from the beft and pureft Church in the world m. Nor may I pafs by unobferv'd that the Pofture of Sit- sitting by ting was firft brought into the Church by the Arians; who wAn»intr»: ftubbornly denying the Divinity of our Saviour, thought itduc'd- ho robbery to be equal with him, and to fit down with him at his Table : For which reafon it was juftly banifh'd the reform'd Church in Poland, by a general Synod, A. D. 15-83. And 'tis the Pope's opinion of his being' St. Peter's Succeflbr, and Chrift's Vicegerent, which prompts him to ufe fuch familiarity with his Lord n, §. 5". As for the words of Adminiftration; the firft part of 21k Form of them, \iz.TheBody, or The Blood of our ford Jefus Chrift, mrdu was the only Form us'd in St. Ambrofe's time at the deli very of the Bread and Wine0, to which the receivers an- fwer'd, Amen p ; both to exprefs their defire that it might be Chrift's Body and Blood unto them, and their firm be lief that it was fo. The next words, preferve thy Body and Soul unto everlafting Life, were added by St. Gregory "¦ : And thefe with the former were all that were to be us'd at the delivery of the Elements, during the firft Common- 15 Eufeb. Hift. Eccl. 1. 7. c. 9. page «!• B. 1 Cyril Catech. Myflag. J. S. 19. p. 301. m Durand. Rational, 1. 4, c. f4- num. y. f Durand. ibid, 0 Ambr.de Sacr. 1. 4. c. j. Tom. 4. col. 368. G. t Liturg. Clement. Bafil. /Ethiopic. Cyril. Catech. Myftag. y. S. 18. 9 Vid. Durant. de Kit. Ecclef. Ca- thol, 1. x, c. ST> num 16. p. 287. Prayer ! jis Of the Order for the Adminiftration Chap. 6. Prayer Book of King Edward VI. But thefe words I fop- * «l»-y-n_/ P0^ being thought "at that time to favour too much of the real Prefence in the Sacrament, which was a Doarine that then was thought to imply top much of Tranfubftantiation to be believ'd ; they were therefore left out of the fecond Book, and the following words prefcrib'd in' the room of them. Take and eat this, &c. or Drink this, &c. as in the latter part of our prefent Forms. But thefe on the other fide reducing the Sacrament to a bare eating and drinking in remembrance of the Death and Paflion of our Lord; they were in a Jittle time as much diflik'd as the former. And therefore upon Queen Elizabeth' % acceflion tothe throne (whofe defign and endeavour was to unite the nation as much as fhe could in one Doarine and Faith) both thefe Forms were enjoin'd to be us'd (as we have them ftill) to pleafe both parties. Tho' in the Scotch Ljturgy, the laft claufe was again thrown out, and the former only (which was prefcrib'd by the firft Book) retain'd, with a direaion to the Receiver to fey Atnen: Which is undoubtedly the moft agreeable to the primitive praaice, and to the true notion of the Eucharift. €onmmUn §. 6. Where there are two or more Minifters prefent, it lLffl?«'*ind is the CUi5om f°r the chief Minifter, or for him that confe- crates, to' adminifler only the Body, and for another to fol low and adminifler the Cup. Agreeable to an old Rubrick in King Edward's firft Liturgy, which orders, that if there he a Deacor or other Prieft, then frail he follow with the Chalice : And as the Prieft miniftreth the Sacrament of the Body, fo jhall he {for more expedition) minifter the Sacra ment of the Blood, in form before written. For our Church does not (with the Roman Church) rob the People of half the Sacrament, but admiaifters to the Laity as well as the ' Clergy under both Kinds. The Romanifts indeed pretend that Chrift adminiftred under both Kinds only to the Apo ftles, whom he had made Priefts juft before, and gave no command that it fhould be fo receiv'd by the Laity. But \ve would ask whether the Apoftles were not all that were then prefent ? If they were, in what capacity did they re ceive it ? how did they receive the Bread before the Hoc Facite {Do this ? ) As Priefts, or as Laymen ? It is ridicu lous to fuppofe thofe words chang'd their capacity : I ho' if we fhould allow they did, yet it would only relate to con- fecrating, and not to receiving. But if Chrift only gave it to the Apoftles as Priefts, it muft necetTurily follow, that the People are not at all concern'd in one Kind or other; but that each Kind was intended only for Priefts. For if the People are concern'd, how came they to be fo r Where is of the Lords Supper, or Holy Communion. 319 is there any command but what refers to the firft Inftitu- Sea tion ? So that it had been much more plaufible, according to this anfwer, to exclude the People wholly, than to ad mit them to one Kind, and to debar them of the other. Not fo, fey they, becaufe Chrift himfelf adminiftred the Sacrament to fome of his Difciples under one Kind only r. But to make out this we require, firft, That it be prov'd that Chrift did then adminifler the Sacrament ; or, zi]y, if he did, that the Cup was not imply 'd; fince breaking of Bread, when taken for an ordinary meal in Scripture, does not exclude drinking at it. When we appeal to the praaice of the primitive Ages, they leave us; and the moft impartial of them will allow that, the cuftom of communicating under one Kind only, as is now us'd in the Church of Rome, was unknown to the world for a thoufand years after Chrift r. In fome cafes ('tis true) they dip'd the Bread in the Wine, as in the cafe of baptiz'd infants (to whom they adminiftred the Eucha rift in thofe primitive times) and of very weak, dying perfons, who could not otherwife have fwallow'd the Bread ; and alfo that by this means they might keep the Sa crament at home againft all emergent occafions. And this probably might in time make the way eafier for intro ducing the Sacrament under the kind of Bread only. $. 7. When all have communicated, the Minifter is dired- Of the Cor- §. 7. when all have communicated, the minifter ts direct- "¦> : w~ ed to return to the Lord's Table, and reverently place upon it what remaineth of the confecrated Elements, covering the fame with a fair Linen Cloth ; which by the ancient wri ters and the Scotch Liturgy (in which this Rubrick firft ap peared) is call'd the Corporal, from its being fpread over the Body or confecrated Bread ', and fometimes the Palln, I fuppofe for the fame reafon. The Inftitution of it is afcrib'd to Eufebius Bifhop of Rome, who liv'd about the year 300w. And that it was of common ufe in the Church in the j-th Century, is evident from the teftimony of Ifidore Peleufi- ota, who alfo obferves that the defign of ufing it was to reprefent the Body of our Saviour being wrapt in fine Li nen by Jofeph of Arimathe a*. * Luke xxiv. 30, t Secunduih antiquam Eccleliae Con- fuetudinem, omnes tarn Corpori quam Sanguini communicabant : quod etiam adhuc in quibufdam Ecdefiis fervatur. Aquin. in Johan. vi. 1 Alcuin, de OfEc. Divin. » Rad. Tungr. de Can. Obf. v Vid. Gratian. de Conf. Dift. a. * Ifid, Peleuf. Ep. 123. Sea. 32o Of the Order for the Adminiftration Chap. 6. Seel. 24. Of the Lord's Prayer. \s~T^* I T is rudenefs in manners to depart from a friend's houfe fo foon as the Table is remov'd,1 and an aa of irreligi- cf the con- on to rife from our common meals without Prayer and 'ttfsTD'm~ Thankfgiving: How much more abfurd and indecent then would it be for us to depart abruptly from the Lord's Ta ble ? Our Saviour himfelf concluded his laft fupper with a Hymn y, (fuppos'd to be the Pafchal Hallelufah, ) in imi tation of which all Churches have finifh'd this Feaft with folemn Forms of Prayer and Thankfgiving. Sa er0«** §" 2" "^e Lord's Prayer is plac'd firft*. and cannqjt in- m^rL&Ifi deed be any where us'd more properly : for having now re- ttr receiving, ceiv'd Chrift in our hearts, it is fit the firft words we fpeak fhould be his ; as if not only we, but Chrift liv'd and fpake in us. We know that to as many as receive Chrift, he gives power to become the Sons of God7; fo that we may now all with one heart, and one voice, addrefs our felves chearful- ly to God, and very properly call him, Our Father, &c. The Doxob- §¦ 3- The Doxology is here annex'd , becaufe all thefe tfakyaddtd. Devotions are defign'd for an a& of Praife, for the benefits receiv'd in the holy Sacrament. Sett. 25. Of the Firft Prayer after the Lord's 'Prayer. Tht Defign tf-r Have already obferv'd, that in the firft Common-Pray- X er of King Edward VI. and in that drawn up for the Church of Scotland, this firft Prayer in the P oft-Communion was, with a proper Introduaion, order'd to be us'd imme diately after the Prayer of Confecration : Not but that what remains of it, is very proper to be us'd after com municating. For St. Paul befeeches us, by the mercies of 'God, to prefent our Bodies a living Sacrifice, holy and accept able to God, as our reafonable Service \ And the Fathers efteem'd it one great part of this Office to dedicate our felves to God. For fince Chrift hath put us in mind of his infinite love in giving himfelf for us, and in this Sa crament hath given himfelf to us ; and fince we have cho fen him for our Lord, and folemnly vow'd to be his Ser- 1 Mat. xxvi. 30. i \ Rom, xii. 1. , '• John i. 12. j 3 vants of the Lords Supper, or Holy Communion. 321 vants; it is very juft and reafonable, that we fhould alfo Sea. 26* five up our felves wholly to him in fuch a manner as this 27. "orm direas us. v/Ts> Sed. 26\ Of the Second Prayer after the Lord's ^Prayer. WH E N we communicate often, it may be very grate- The 8efa» ful, and fometimes very helpful, to our Devotions, °f'(- to vary the Form : For which caufe the Church hath fup- ply'd us with another Prayer ; which, being more full of praifes and acknowledgments, will be ,, moft fuitable .when our minds have a joyful fenfe of the benefits receiv'd in this Sacrament; as the former, conflfting chiefly of vows and refolutions, is moft proper to be us'd when we would, exprefs our love and duty. Sed. 27. Of the Gloria in Excelfis, or the An- gelick Hymn. TO conclude this Office with an Hymn, is fo direa an Glory be to imitation of our Saviour's praaice3, that it hath God on high, ever been obferv'd in all. Churches and Ages. And tho' •"' the Forms may differ, yet this is as ancient as any now ex tant. The former part of it is of an heavenly original, being fung by Angels at our Saviour's Nativity b ; and was from thence tranfcrib'd into the Oriental Liturgies, efpe cially St. James's, where it is thrice repeated. The latter part of it is afcrib'd to Telefphorus about the year of Chrift 1 39 ; and the whole Hymn, with very little diffe rence, is to be found in the Apoftolical Conftitutions c, and was eftablifh'd to be us'd in the Church-Service by the fourth Council of Toledo about a thoufand years ago *. In the prefent Roman Miffal it ftands in the beginning of this Office, as it does alfo in the firft Common-Prayer of King Edward VI. where it immediately follows the Colled for Purity ; tho'( it is now, I think, plac'd much more pro perly at the clofe of the Communion, when every de vout Communicant being full of gratitude, and longing ¦ Mat. xxvi J Luke ii. ; . 30. [4.. I Y ' Lib. d Can. 7-13 cap. 48. . Tom. j. col. 1710 , a/ for 322 Of the Order for. the Adminiftration Chap. 6. for an opportunity to pour out his Soul in the Praifes of VYV God, cannot have a mor.e folemn and compaa Form of words to do it than this. In the Greek Church it makes a conftant part of the Morning Devotions, as well upon ordinary Days, as upon Sundays and Holy -days; only with this difference,., that upon ordinary Days it is only i read, whereas upon more folemn times it is appointed to \ be fung e. Sc&. 28. Of the Final Bleffing. ™?p£ceof "TTHE People were always difmifs'd from this Ordi- ' '" J. nance by a folemn Bleffing pronounc'd by the Bifhop if prefent, or, in his abfence by the Prieft f: and none were allow'd to depart till this was given by the one or the other g. The Form here us'd is taken chiefly from the words of Scripture: the firft part of it from Phil. iv. 7. and the lat ter part being no other than a Chriftian paraphrafe upoa Numb, vi, 14, &c. Sed. 29. Of the Additional Trayers. bfthe Ad- JEST there fhould be any thing left unask'd in this ex- ft™"*, i-* celle«t Office, the Church hath added fix Collets more rto be us'd at the Minifter's difcretion : concerning which it will be fufficient to obferve, that they are plain and comprehenfive, and almoft every Sentence of them taken out of the Bible, and areas proper to be join'd to any other Office as this. For which reafon the Rubrick allows them to be feid as often as occafion fhall ferve, after the Colleds either of Morning or Evening-Prayer, Communion or Litany t by the difcretion of the Minifter. rhe Rnbrid When they are added to the Communion-Office onSun- *fiZffs'hom ^ays' anc* Holy-days that have no Communion, they are t°> L recon- order'd to be feid after the Offertory; from whence fome tii-d with the have imagifi'd that the Prayer for the Church Militant, is part %hiRt"ktk of the Offertory ; becaufe in the firft Rubrick, at the end of the e ' ' whole Office, that Prayer, on fuch days, is always to be us'd, and then one or more of thefe Colleas are to follow. But e Dr: Smith'; Account of the Greek | col. i;S8. B. Chttrch, p. ti4. 1 8 Cone. Agathenf. Can.47. Tom.4; • f Concil. Agath. Can. 30, Tom. 4. 1 col. 1391. A, that of the Lords Supper] or Holy Communion. 323 that the Offertory only fignifies the Sentences that are read Sea. 30. whilft the Alms and other Devotions of the People are VXVN? colleaing, I have already had occafion to mention11. To reconcile this difference therefore, the Reader muft obferve that by the firft Book of King Edward VI. the Prayer for Chrift's Church was never to be read but when there was a Communion. So that then if there was no Communi on, thefe Colleas were properly order'd to be feid after the Offertory. But the Communion - Office being afterr wards thrown into a different Form ; the Prayer for the Churcru Militant was added to that part of the Service, which was order'd to be read on Sundays and other Holy- days that had no Communion, without altering the Ru brick of which I am now fpeaking. And this is that which makes the Rubricks a little inconfiftent. However the dif ference is not much. For the Colleas are ftill to be faid after the Offertory, tho' not immediately after, as formerly ; the Prayer for the Church Militant corning in between. ( Sed. 30. Of the Rubricks after the Communion. I N the primitive Church, while Chriftians continued in ^J"™" their ftrength of Faith and Devotion, thofe who were the primitive, qualified ; generally communicated once every day ' ; which chmch, cuftom continued till after St. Auguftine's time * : But af terward when Charity grew cold, and Devotion faint, this cuftom was broke off; and they fell from every day to Sundays and Holy-days only, and thence at Antioch to once a year and no more1. In regard of this neglea, Canons were made by feveral chriftmat; Councils to oblige men to receive three times a year ft wtafulTtide leaft, viz. at Chriftmas, Eafter, and Whitfuntide (probably why prefcrib'd in conformity to the ancient Jews, who were commanded '""". •/ ?""' by God himfelf to appear before the Lord at the three """»<*'"«' great Feafts that correfpond to thefe; viz. in the Feaft of unleaven'd Bread, and in thtxFeaft of Weeks, and in the Feaft of Tabernacles mf) and thofe that negleaed to communicate at thofe feafons, were cenfur'd and anathematiz'd D. * Set p. 184: 1 Cypr. de Orat. Dom. p. 147. Bafil Epift. 189. Tom. 3, p. 179. A.B. * Aug. Ep. 98. Tom. 2. col. 267. E. Ep. 54. Torn. 2. col. 114. C 1 Ambr. de Sacram. 1. f. c. 4. Tom. 4. col. 371. K. "Bntfet thisandtbt fore going particulars prov'ct at large in Mr; Bingham'; Antiquities "Boot if. c. 9. m Deut. xvi. 26. " Concil. Agath. Can. 18. Tom. 4.1 col. 1 386. C "Bnt fee mere in Mr, Bingham at beftre, 1 y % At 324- Of the Order for the Adminiftration Chap. 6. At the Reformation our Church took all the care fhe v iv^V could to reconcile her members to frequent Communion. Tk'Careof And therefore in the firft Common-Prayer Book of King Zlt%tue"nt Edward VI. it was order'd that upon Wednefdays and Fri- Commmien. days tho' there were none to communicate with the Prieft, yet {after the Litany ended) the Prieft fhould put upon him a • plain Alb or Surplice, with a Cope, and fay all things at the Altar, '{appointed to be faid at the celebration of the Lord's Supper) until after the Offertory. And the fame order was to be us'd all other days, whenfoever the People tvere accufiomably affembled to pray in the Church, and none were difpos'd to communicate with the Prieft. From whence it appears they took it for granted, that there would always be a fufficient number of Communicants upon every Sun day and Holy-day at the leaft ; fo that they could not fo much as fuppofe there would be no Communion upon any of thofe days. But it feems they fear'd that upon other days there might fometimes be none to communicate with the Prieft, and fo no Communion : And therefore they or der'd, that if it fhould fo happen for a whole week together, yet neverthelefs upon Wednefdays and Fridays in every Week fo much fhould be us'd of the Communion-Service as is before limited. But afterwards as piety grew colder and colder, the Sacrament begah to be more and more neg leaed, and by degrees quite laid afide on the ordinary Week- Rubrick i. days. And then the Church did not think it convenient to Pan of the app0jnt any 0f this Service upon any other days than Sun- on-office'rt days and Holyrdays. But upon thofe days fhe ftill requires be read on that (altho' there be no Communion, yet) all ft) all be faid that et"7rf Uinday *s appointed, at the Communion, until the end of the general Zy.tho-' Prayer [for the whole ftate of Chrift's Church militant thae-be no here in earth! together with one or more of the Colleds Ctmrmmtoru at ty en^ ej t^e Communion-Office, concluding with the Bleffing *. ¦ »^ — — * * In all the Books between King Edward's firft and our pre fent one, it was faid only, upon the Holy-days if there be no Com munion, i upon thefe days ; and fo that it is not her's nor the Mini- ™1 *"/"«* Iter's, but the People's fault if it be not adminiftred. For °f "" the Minifter, in obedience to the Church's order, goes up to the Lord's Table ; and there begins the Service appoint ed for the Communion ; and goes on as far as he can, till he come to the aaual celebration of it : And if he ftop there, it is only becaufe there are none, or not a fufficient number of Perfons to communicate with him. For if there were, he is there ready to confecrate and adminifler it to them. And therefore if there be no communion on any Sunday or Holy-day in the year, the People only are to be blam'd. The Church hath done her part in ordering it, and the Minifter his, in obferving that Order : And if the People would do theirs too, the holy Communion would be conftantly celebrated in every Parifh-Church in England, on every Sunday and Holy-day throughout the year. But tho' this may hold in fbme places, yet I can- not^ fay it will in all ; efpecially in populous Towns and Cities ; where my charity obliges me to believe, that if the Minifters would but make the experiment, they would find that they fhould never want a fufficient number of Communicants, whenever they themfelves fhould be rea dy to adminifler the Sacrament. And even in other places it were to be wifh'd, that the Elements were plac'd ready upon the Table on all Sundays and Holy days : For then the People could not help being put in mind of what the Church looks upon as their duty at thofe times ; and I per- fuade my felf, that the Minifter would generally find a num ber fufficient ready to communicate with him. But another reafon why fo much of this Service is order'd to be read, tho' there be no Communion, is becaufe there are feveral particular things in that part of it, which ought to be read as well to thofe who do not communicate, as to thofe who do. As, Ist the Decalogue- or Ten Command ments of Almighty God, the fupreme Law-giver of the world, which it is requifite the People fhould often hear and be put in mind of, efpecially upon thofe days which are immediately dedicated to his Service. zily, The Col leds, Epiftles, and Gofpels, proper to all Sundays and Ho ly-days, without which thofe Feftivals could not be dif- tinguifh'd either from one another, or even from ordina ry days, nor confequently celebrated fo as to anfwer the end of their Inftitution. 3dly, The Nicene, Greedy wherein the Divinity of our blefTea Saviour is afferted and declar'd, Y 3 and 3 2 Durand. Rational. 1, 4. 0 1. num.' MC\Jt feen inconveniences might, and moft probably did, arife, either from their negligence or obftinacy or poverty of the Parifhioners ; it was' therefore afterwards' order'd, that the Bread and Wine for the Communion Jhould be provided by the Curate and the Church Wardens, at the charges of the Pa rijh ; and that the Parijh Jhould be difcharged of fuch f urns of money, or other duties which hitherto they have paid for the fame, by order of their houfes every Sunday. And this is the method the Church ftill ufes ; the former part of this Rubrick. being continued in our prefent Communion-Of fice, tho' the latter part was left out, as having reference to a cuftom which had for a long while been forgotten. §. 8. The next Rubrick, as far as it concerns the duty Rubrick 2. of communicating, has already been taken notice of. But ^^'whal the chief defign of it is to fettle the payment of Ecclefi- ^'J^J,1 aftical Duties. For it is hereby order'd, that yearly at Eaft- ie t »id: er every Parifrioner jhall reckon with his Parfon, Vicar, or Curate, or his or their Deputy or Deputies, and pray to them or him all Ecclefiaftical Duties, accuftomably due, and then at that time to be paid *. What' are the Duties here mention'd is a matter of doubt : Bifhop Stillingfleet fuppofes them to be a compofition for Perfonal Tythes, (i. e. the tenth part of every one's clear gains) due at that time * : But the pre fent Bifhop of Lincoln imagines them to be partly fuch Du- * The Rubrick in King Edward's firft Book was this. Further more, every man and woman to be bound to hear and be at the Di- vine~&ervice, in the Parijh Church, where they maybe rejident, and there with devout Prayer, or godly filence and Meditation, to occu py themfelves : There to pay their duties, to communicate once in the year at the leaft ; and there to receive and take all other Sacraments and Rites in this Book appointed. And whofoever willingly upon no , juft caufe doth abfent themfelves, or doth ungodly in the Parifh- Church occupy themfelves ; upon Proof thereof, by the Ecclefiaftical Laws of the Realm to be excommunicated, or fuffer other punifhment, as fhall to the Ecclefiaftical Judge [according to his difcretion) feem convenient. In all the other old Books it began thus. And note e- very Parijhioner Jhall communicate at the leaft three times in the year, of which Eafter to be one ; and Jhall alfo receive the Sacra ments and other Rites according to the Order in this Book appointed. The word Sacraments I fuppofe is us'd here in a large fenfe, for the other Ordinances of Confirmation, Matrimony, &c, which were all called Sacraments before, and for fome time after, the Reformation. "Bijhop Stillingfleet'* Ealefiajlicdl Cafes, p;- 2J2. a ties 3j4 Of the Order for the Adminiftration Chap. 6. ties or Oblations, as were not immediately annex'd to any VTN-' particular Office; and partly a competition for the Holy Loaf, which the Communicants were to bring and offer, and which is therefore to be anfwer'd at Eafler, becaufe at that Feftival every perfon was, even by the Rubrick, bound to communicate". They both perhaps may have judg'd right: For by an Aa of Parliament in the 2d and 3d of Ed ward VI. fuch perfonal Tythes are to be paid yearly at or before the Feaft of Eafter, and alfo all lawful and accufto- mary Offerings, which had not been paid at the ufual Offer ing-days7; are to be paid for at Eafter next following. The Money §, 0, Xhe laft Rubrick is concerning the Difpofel of the cfermy'hm money given at the Communion, "and was not added till u be disposed the laft Review : but to prevent all occafion of difegree- *f* ment, it was then order'd, that after the Divine Service ended, the money given at the Offertory Jhall be difpos'dof to fuch pious and charitable ufes, as the Minifter and Church- Wardens fhall think fit ; wherein if they difagree, it Jhall be difpos'd of as the Ordinary frail appoint. The Hint was taken from the Scotch Liturgy, in which immediately after the Bleffing this Rubrick follows ; After the Divine Ser vice ended, that which was offer'd, jhall be divided in the prefence of the Presbyter and the Church-Wardens, whereof one half Jhall be to the ufe of the Presbyter, to provide him Books of holy Divinity; the other half Jhall be faithfully kept and employed on fome pious or charitable ufe, for the decent furnifhing of that C-hurch, or the publick relief of 'their Poor f at the difcretion of the Presbyter and Church-Wardens. Sed>. ,31. Of the Proteftation. The Protefta- A T 'be end of the whole Office is added a Proteftation tion. ii concerning the gefture of Kneeling at the Sacrament of the Lord's Supper, and explaining the Church's Notion of the prefence of Chrift's Body and Blood in the feme. This was firft added in the fecond Book of King Edward, in order to difclaim any Adoration to be intended by that ce remony either unto- the Sacramental Bread or Wine there bo dily receiv'd, or unto any real and effential prefence there being, of Chrift's natural Flefh and Blood. But upon Queen Elizabeth's acceffion this was laid afide. For it being the y!BiylKi/>Gibfon' Article 18, and Homilies, CHAP. CHAP. VII. O F T H E MINISTRATION O F PUBLICK BAPTISM O F INFANTS, To be us'd in the C h u R c H. The Introduction. f A V I N G now gone thro' the conftant Ofti- Introd. ces of the Church, I come, in the next place, v„^-y%> to thofe which are only to be us'd as there is occafion. And of thefe the Office of Bap tifm, being the firft that can regularly be ad miniftred, (as being the firft good Office that ¦ is done to us when we are born) is therefore properly fet firft. In order to treat of which in the fame method, I have Z obferv'd Of the Miniftration 7. obferv'd hitherto, it will be neceflary, in the firft place, to ^ fey fomething of the Sacrament it felf. Wafhing with §, j_ fPater therefore (which is the matter of it) hath fo fo*j5r^»w natural 'a property of cleanfing, that it hath been made as a Symhi of the Symbol of Purification by all nations, and us'd with' Purification. triat fignification in the rites of all Religions a. The Hea thens us'd diverfe kinds of Baptifm to expiate their crimes b ; and the Jews baptize fech as are admitted Profelytes at large0; and when any of thofe nations turn Jews, who are already circumcis'd, they receive them by Baptifm on ly ; with which ceremony alfo they purify'd fuch Heathen Women as were taken in marriage by Jewifh Husbands. And this is that univerfel, plain, and eafy rite which our Lord Jefus adopted to be a Myftery in his Religion, and the Sacrament of admiffion into the Chriftian Church d. Hm it %. z. Nor can any thing better reprefent Regeneration or typifies a New -Birth, which our Saviouf requires of us before w'e New Binh. can become Chriftians % than vjafring with Water. For as that is the firft Office done unto us after our natural Births, in order to cleanfe us from the pollutions of the Wombf; fo when we are admitted into the Church we are firft baptiz'd, (whereby the Holy Ghoft cleanfes us from the pollutions of our Sins, and renews us unto God g,)~ and fo become, as it were, fpiritual Infants, and enter in to a new life and being which before we had not. For this reafon, when the Jews baptix'd any of their Profe lytes, they call'd it their New Birth, Regeneration, or be ing born again*. And therefore when our Saviour us'd this phrafe to Nicodemus, he wonder'd that he, being a Mafter in Ifrael, fhould not underftand him. And even among the Greeks this was thought to have fuch virtue and efficacy, as to give new life as it were to thofe who were efteem'd religioufly dead. For if any one that was living was reported to be deceas'd, and had Funeral folemnities perform'd upon his account ; he was afterwards, upon his return, abominated of all men, as a perfon unlucky and profane, banifh'd and excluded from all human converfa- tion, and not fo much as admitted to be prefent in the Temples, or at the Sacrifices of their Gods, till he was a To Wno iyvifyt. Plut.Qiiieft. Rom. b Ten. as Bjpt. c. 5. p. 2.3.;. D. & 116. A. c See this prov'd in Tsifhop Hooper'< Difcourfe o» Lent, Part a. Chap. a. §. 2. p. If 9. And in Dr. Wall on Infant- baptifm, Introdudt, J. 1, a. d Mat. xxiii. 19. c John iii. ;¦ ¦ .7. *Eiek. xvi. 4. S Tit. iii. J-. >> See Dr. Wall on Infant -'Baptifm,. Introduil. §. 6. born of Tublick Baptifm of Infants. 3 39 born again, as it were, by being wafh'd like a Child from Introd. the Womb. A cuftom founded upon the direaion of the i^^YV Oracle at Delphos. For one Arijlinus falling under this misfortune, and confulting Apollo to know how he might be freed from it, his Prieftefs Pythia, return 'd him this anfwer : Oo-trce zrio h te%cstrori yvtn Tuclxtrct rsiiSreu, TuloTci-TSTciXiv t i>.%tr uf\ce 9-i/eiii yueeiccio icrtrc Qioitrt. What Women do, when one in Childbed lies, That do again ; fo may'ft thou facrifice. Arijlinus rightly apprehending what the Oracle meant, of fer'd himfelf to women as one newly brought forth, to be . wafh'd again with water. And from' this example it grew a cuftom among the Greeks, when the like calamity befel any man, to expiate and purify him after this manner '. And thus in the Chriftian Church, by our Saviour's Infti tution and Appointment, thofe who are dead to God thro' Sin, are born again by the wafting of Regeneration, and renewing of the Holy Ghoft. *. And how proper (by the way) Water is to typify the Holy Ghofi, may be feen by confulting feveral Texts of Scripture, where Water and the Bleffed Spirit are mention'd as correlponding one to another '¦ That the primitive Chriftians had this notion of Baptifm, MiIk» Ho- I think may very fairly be afferted from thofe other Rites S white which they anciently us'd in the celebration of thisMyfte- Garments, ry : fuch as were the giving the New-baptiz'd Milk and an""*ft£f Honey, and Salt, which were all given to Infants new- ™„%'ap°. born m ; and the putting upon them white Garments, to re- tis-d. femble the Swadling fpoken of by Ezekiel n- All thefe, the ancient Fathers tell us, were done to Far what fignify and reprefent fpiritual Birth and Infancy, and out of &"/«»• reference to what was dorte at the natural Birth of Chil dren0. And- therefore who can doubt but that the prin cipal rite of wafting with- Water (and the only one indeed ordain'd by our bleffed Saviour) was chofen by him for this feme reafon, to be the Sacrament of our initiation.; and that thofe who brought in the other Rites abovemention'd, did fo conceive of it, and for that reafon took in thofe ' Plutarch. Quajftiones Romans:. k Tit. iii. f. 1 Ifa. xliv. 3, Johniv. 14. John vii. 37- 9?. 39; „ . . n Ezek. xvi. 6. 0 Barnabas c. 6. Tertul.de Bapt. c. 6. & contra Marcion, 1. i. c. 14- Hie- ron. adv. Lu^ferianos. Cyril. Catech: Myflag. 4, Z a imita- 340 Of the Miniftration Chap. 7. imitations. In fome Churches indeed they have now foi ^Y\J a long time been difcontinued : For they being only us'd whydfcon- as Emblems to fignify that the perfons were become as '""" * new-born Babes, they were left off at fuch time, when Whole Nations becoming Chriftians, there were hardly any other Baprifms than of Babes in a proper fenfe, who needed no fuch reprefentations to fignify their infancy. r*« Form of §• 3. As to the Form of Baptifm, our-Saviour only in- Baptifm. ftituted the effential parts of it, viz. that it fhould be per form'd by a proper Minifter, with Water, in the name of the Father, Son, and Holy Ghoft p. But as for the Rites and Circumftances of the Adminiftration of it, he left them to the determination of the Apoftles and' the Church. Yet 'without doubt a Form of Baptifm was very early agreed » upon, becaufe almoft all Churches in the world do admi nifler it much after the fame manner. The latter Ages in deed had made fome fuperfluous additions, but our Re formers remov'd them, and reftor'd this Office to a nearer refemblance of the ancient model, than any other Church can fhew. We have now three feveral Offices in our Li turgy, viz. one for Publick Baptifm of Infants in the Church, another for Private Baptifm of Children in Houfes, and a third for fuch as are of riper years, and able to anfwer for themfelves. The firft is what is now moft commonly us'd: For there being but very few adult perfons, who now come over to the Church, Infants are generally the perfons' that are bap- tiz'd ; and they being appointed to be brought to Church, except in danger of death, the publick Form of Baptifm is there order'd to be us'd. Of this therefore I propofe to treat in order at large, and only to take notice of thofe par ticulars in the others which differ from this. infant- §. 4. And the Office we are now upon being appointed Syv for I"faKtsi it: will be proper to premife a few general hints in relation to baptizing them. For that reafon I fhall here obferve, that as Baptifm was appointed for the fame end that Circumcifion was, and did fucceed in the place of it ; it is reafonable it fhould be adminiftred to the feme kinds of perfons. For fince God commanded Infants to be circum- cis'd q ; it is not to be doubted but that he would alfo have them to be baptiz'd. Nor is it neceffary that Chrift fhould particularly mention Children in his commifiion1: It is • fufficient that he did not, except them : For that fuppofeth he intended no alteration in this particular, but that Chil- t Mat. xxviii. 19. 9 Gen, xvii. ix. ? Mat, xxviii. iS. dren of Tublick Baptifm of Infants. dren fhould be initiated into the Chriftian, as well as into the Jewifh Religion. And indeed if we confider the cu ftom' of the Jews at that time, it is impoflible but that the Apoftles, to whom he deliver'd his Commifiion, muft ne ceffarily underftand him as fpeaking of Children, as well as of grown 'or adult perfons. For it is well known that ^J*^ "' the Jews baptiz'd as well as circumcis'd, all Profelytes of j™, ,„ j„?. the Nations or Gentiles, that were converted to their Re- "'« infants. ligion. And if any of thofe Converts had Infant Children then' born to them, they alfo were, at their Father's de fire, both circumcis'd and baptiz'd, if Males ; or if Fe males, only baptiz'd and fo admitted as Profelytes. The Child's Inability to declare or promife for himfelf, was not look'd upon as a bar againft his reception into the Covenant : But the defire of the Father to dedicate him to God, was accounted available and fufficient to juftify ahis admifiion*. Nor does the ceremony of Baptifm ap pear to have been us'd amongft the Jews upon fuch ex traordinary occafions only; but it feems rather to have been an ordinary Rite conftantly adminiftred by them, as well to their own, as to the Children of Profelytes : For the Mifrna prefcribes the folemn Wafting, as well as the Circumcifion of the Child, which I know not how to interpret, if it is not to be underftood of a Baptifmal Wafhing s. This therefore being the conftant praaice of the Jews, xtoAUerati- and our Saviour in his Commifiion making no exception, T^l^ffffi but bidding his Apoftles go and d'fiiple all Nations, bapti-hyom Savi. zing them, &c. I think that is a fufficient argument to <>»>¦• prove, that he intended no alteration in the Objects of Bap tifm, but only to exalt the aaion of baptizing to a nobler purpofe, and a larger ufe. For when a Commifiion is given in fo few words, and there is no exprefs direaion what they fhall do with the Infants of thofe who become Difciples ; the natural and obvious interpretation is , that * This is only to be underftood of fuch Children as were born before their Parents themfelves were baptiz'd : For all the Children that were born to th$m afterwards, they reckon'd were clean by their $irth as being born of Parents that, were cleans'd from the polluted ftate of Heathenifm, and were in the Covenant of Abra ham, and fo natural Jews t. r Mifna de Sabbato, c. 19. §. 19. | ' See this, and ttbat is faid above, Vide & R. Obadiah de Bartenora, & \prov'd at large in Dr. Wall"s latrodrtcJi- Maimon. in locum, I »» '» *« Hifttry of Infant-Tiaptifm . Z 3 they 3+2 Of the Miniftration Chap. 7. they muft do in that matter as they and the Church, in \*sy\j which they liv'd, had always us'd to do. And we mayaf- fure our felves, that had the Apoftles left Children out of the Covenant, and not receiv'd them as members of the Church; thej^zw, who took fuch care that their Children fhould not want their own Sacrament of Initiation, would certainly have urg'd this as a great objeaion againft the Chriftian Religion. But we don't read of any fuch objec- tion ever made, and therefore we may depend upon it, that the Apoftles gave them no room for it. The silence It is true indeed, it has been often objeaed to us, that „f the New the Scriptures make' no exprefs mention of the Baptifm of Teftament 1 r ' . no Argument Infants ; to which we might reply, wer/ the objection agaiuit in- true, that neither do the Scriptures make any exprefs mention ¦&« 3''?" °^ *e alterat,'on °f tne Sabbat^ : And yet I believe there are but few of thofe who are of a different opinion from us, in the point before us, but who think the obfervation of the firft. day of the Week is fufficiently authoris'd from the New Teftament: and yet this is not more clearly imply'd than the other. We read in feveral places of whole Houfrolds being baptiz'd1, without any exception of their Infants or Children. Now it is very unlikely that there fhould be fo many Houfholds without Children; and therefore fince none fuch are excepted, we may conclude, that they were baptiz'd as well as the reft of the family : Only the Bap tifm of adult perfons being more for the honour of the Chriftian Religion, the holy writers chofe only to name the chief perfons baptiz'd, thinking it fufficient to include their Children and Servants under the general terms of all r»e siienre theirs, or their houfrolds. And what makes it ftill more •/'*'New probable that Children were really included in thefe terms: Zfe^"a"C ,s tnat the Scriptures no where mention the deferring the much againft Baptifm of any Chriftian's Child, or the putting it off till d"bA"nta: ^e came J° years °^ difcretion. An argument that furely agaSft us."1 n}aY as juftly be urg'd againft the Adverfaries to Infant-Bap- tifm, ns the Silence of the Scriptures is againft us. infam-Bip- Bat it feems this obieflion of the filence of the Scrip- tifmprov-4 tures is not true. For the learned Dr. Wall has fuffici- •Stem™ ently refcued a paffage in the New Teftament from the glofs of the Moderns; and fhew'd, both by comparing it with other Texts in Scripture, and from the interpretation of the Ancients, that it can't fairly be underftood in any other fenfe than of the Baptifm of Infants. The paffage, I mean, is a Text in St. Paul's firft Epiftle to the Corinthi- f A&s, xvi. if, 33. 1 Cor. i. 16. of TuUick Baptifm of Infants. 343 ens ', Elfe were your Children unclean, but now they are Introd- holy: On which he fhews from feveral places of the Old \*s^{*\J Teftament u; (i, e. from the original Texts, and the inter pretation given of them by the learned Jews,) that to fanc- tify, or make holy, was a common expreffion among the Jews for Baptizing or Wafting w- It is alfo plain from the New Teftament, that the feme expreffion is twice us'd by this fame Apoftle in this feme fenfe, viz. once in the Epiftle, from whence this Text is taken *, and once again in his Epiftle to the Ephefians y. He alfo refers to a learned Au thor to fhew, that it was a common phrafe with the An cients, to fey that an Infant or other Perfon was fanftify'd or made holy, when they meant that he was baptiz'd \ Some inftances of which he alfo gives himfelf, as they come in his way upon other occafions a. And it is certain, that this fenfe of this place" in- St. Paul very much illuftrates what goes before. The AptMtle was direaing, that if any man or woman had a husband or wife that did not believe, they fhould not feparate or part, if the unbelieving perfon was ftill willing to cohabit ; the reafon of which he fays is, becaufe the unbelieving husband is fanBified, or (as it is in the Greek, and as all Commentators agree it fhould be tranflated) an unbelieving Husband has been fancTtfied by the Wife; i. e. it has often come to pafs that an unbelieving Husband has been brought to the Faith, and fo to Baptifm by his Wife ; and an unbelieving Wife has, in the feme fenfe, been fanBifisd by her Husband. As a proof of which he obferves in the clofe, Elfe would your Children be unclean, but now they are holy; i. e. if it were not fo, or if the wickednefs or infidelity of the unbelieving party did ufually prevail, the Children of fuch would generally be kept un- baptiz'd, and fo be unclean : But now, by the grace of God, we fee a contrary effea; for they aregenerally bap tiz'd, and fo become fenaified or holy. This expofition (as Dr. Wall obferves) is fo much the more probable, be caufe there has been no other fenfe of thofe words yet given by Expofitors, but what is liable to^nuch difpute: And that fenfe efpecially, which is given by our adverfaries (viz.x of Legitimacy in oppofition to Baftardy) feems the moft forc'd and far-fetch'd of all. 1 Chap, vii. 14. "-Exod. xix. 10. Ley. vi. 17. 2 Sam. xi. 4. w Dr. Wall's Hiftory of Infant Bap tifm, Part 1, Chap. II. J. II. * I Cor. vi. u, y Eph. v. aS. 1 Mr. Walker'* Modeft Plea for'in- fant Baptifm, chap. 19. » Dr. Wall, lit fupra, & Chap, if: Se&. 2. Chap, 1%.$. 4. and Chap. 19; §.19. See alfo his Defence of his Hl- llory againft Ms, Gale, pag, 363, &c. Z 4 1 But tings of the moft ancient Fathers. 344 Of the Miniftration Chap. 7. But tho' we could not be able to produce from Scrip* COTO ture any exprefs mention of the Baptifm of Infants ; yet lifaT'^d' when we de^enc^ to tne wr'ters °f tne next fucceeding frZnt"h7mi- Ages, we have all their teftimonies unanimous on our fide. And furely they muft be allow'd to be competent witneffes of what was done by the Apoftles themfelves. They could tell whether themfelves or their Fathers were bap tiz'd in their Infancy, or whether it was the Apoftles doc trine or advice to ftay till they were grown up to years of maturity. But now in none of thefe do we meet with any thing that favours the opinion of our adverfaries, but al moft in all of them a direa confutation of their errors. In fome of them we have exprefs and direa mention of the praaice.of the Church in baptizing Infants; and even in thofe in whofe way it does not come to fay any thing as to the Age when baptifm fhould be adminiftred, we have frequent Sentences from whence it may be infer'd by way of implication. St. Clement, in the Apoftles times, f peaks of Original Sin as affeaing Infants ' : If fo, then Baptifm is neceffary to waft it away. Jyftin Martyr affirms, that Baptifm is to us in the ftead of Circumcifion a ; from whence we may fairly conclude, that it ought to be ad miniftred to the fame kinds of perfons. In another place w, he mentions feveral perfons who were difiipled (or made Difciples) to Chrift, whilft Children: which plainly inti mates, that Children may be made Difciples and confe quently may be baptiz'd. For the only objeaion of the Antip'asdobaptifts againft Infant-Baptifm , is their incapacity Of being made Difciples. Now here they may perceive that, if Juftin rightly underftood the word, Children may be Difciples. And it is worth obferving, that the perfons he here ipeaks of, are feid to be fixty and feventy years old : And therefore if they were difcipled and baptis'd when Children, it follows they muft be baptiz'd even in the days of the Apoftles. But to proceed ; Iremeus, who liv'd but a little after Juftin, reckons Infants among thofe who were bom again to God \ A phrafe which in moft ecclefiaftical writers, arid efpecially in Irenxns, is generally us'd to fig nify that Regeneration , which is the effea of Baptifm7. And that this muft be the fenfe of the word here, is plain, ' Clem. Rom. Ep. 1. at! Cor. c. 17. 11 Dialog, cum Try ph. p. J9. Edit. Sreph. " Jul). Mart. Apo!. i.propeab initio. * Umneseniro venic perleinecipfum falvare : omnet, ir.quam qui per eum. renafcuntur in Deum ; Infantes & Par- vulos, 8c Pueros, & Juvenes, & Senio- res. lrenseus adv. Hseref. 1. a. c. 59. y See this prov'd at Idrge in Dr. WaliV Hiftory of Infant -"Baptifm, Part. 1. ch. 3. \ becaufe of 'Publick Baptifm of Infants. 345 becaufe Infants are not capable of being born again in any Sea. i. other fenfe. Tertullian again a few years after him, fpeaks \^y^f\J of Infant-Baptifm as the general praaice of his time ; tho' by the heretical notions which it is probable hs had then imbib'd, he thought the deferring of it was more profita ble". In the next Century Origen, in feveral places, ex prefly affures us that Infants were baptiz'd by the ufage of theChurchb. And laftly, aboutthe year 25^0 (which was but 15-0 years after the Apoftles (St. Cyprian with fixty fix Bi fhops in Council with him, declar'd all unanimoufly, that none were to be hinder'd from Baptifm and the Grace of God : " Which rule (faith he) as it holds for all, fo we " think it more efpecially to be obferv'd in reference to " Infants, and Perfons newly bornc *." The fame might be fhewn from all the other Fathers of the three firft Centu ries, who all fpeak of it as a Doarine, fettled and eftablifhed from the beginning of Chriftianity, without once quefti- oning or oppofing it ; which certainly they would have done in fome or other of their works, had they known it to have been an Innovation, contrary to the Doarine or Pra&ice of the Apoftles. But I have already been too long upon a fingle particu lar, and muft therefore refer the more inquifitive Reader to the learned labours of an eminent Divine d, who has ex- haufted the fubjea to the fatisfeaion and honour of the Englifh Church. Se&. 1. Of the Rubricks before the Office. I. TT appear eth by ancient writers (as was exprefs'd in the Rubriclc 1. 1 Rubrick till the laft Review) that the Sacrament of Bap- tti^dJiZ tifm in the old time was not commonly miniftred but at two fired only at Eafter and . . ' 1 .1111 Whitfuniidc * This Confultation was held, not to decide whether Infants ' were to be' baptiz'd : (That they took for granted:) but whether they might regularly be baptiz'd bfeore the 8th Day. Upon which the refolution of the whole Council was form'd, that Baptifm is to be denied to ,none that is born. ' Tertull. de Bapt. c. 18. b Orig. Hom. 8. in Lev. 12, 13. Part. 1. p. 90. H. Horn, 14. inLuc.i. P«rt. 2, p. 141. t. ' c Cypr. Ep. 64. p. ij8. * Dr. -Will's Hiftory of Lfant-Thap- tifm. times 4<> Of the Miniftration Chap. 7. times in the year, at Eafler and at Whitfuntide : At Ea- \^y~^fter, in remembrance of Chrift's Refurreaion, of which Baptifm is a figure6; and at Whitfuntide, in remembrance of the three thoufand Souls baptiz'd by the Apoftles at that time'- For this reafon in the Weftern Church, all that were born after Eafter, were kept until Whitfunday ; and all that were born after Whitfunday, were referv'd until next Eafter; unlefs fome imminent danger of death haft- en'd the adminiftration of it before s. Tho' in the Eaftern Church, the Feaft of Epiphany was alfo aflign'd for the Adminiftration of this Sacrament, in memory of our Sa viour's being, as it is fuppos'd, baptiz'd upon that dayh. And about the 8th or 9th Century, the time for folemn Bap tifm was inlarg'd even in the Latin Church, all Churches being mov'd, by the reafon of the thing, to adminifler Bap tifm (as at firft) at all times of the year '. 51 le admi- But yet ^0' fjjg cujlom above-mentioned be now grown out 7»ty%ZW' °f Hfei an^ (as l^e °ld Rubrick goes on) cannot for many Sun-lays or confederations be well reftor'd again; it is thought good to fol ¦ Holy days; low the fame as near as conveniently, may be. And therefore our prefent Rubrick ftill orders, that the People be admo- nifred, that it is moft convenient that Baptifm Jhould not be adminiftred but upon Sundays and other Holy-days, when, the moft number of People come together ; as well for that the Congregation there prefent may teftify the receiving of them that be newly baptiz'd into the number of Chrift's Church ; as alfo becaufe in the Baptifm of Infants, every man prefent may be put in remembrance of his own Profejfion made to God in his Baptifm. For this Caufe alfo, it is farther de clar'd expedient, that Baptifm be adminiftred in the vulgar Except in Tongue. Neverthelefs (if neceffttv fo require) Children may ceffiiy. 8' ^e bfpt'Z-'d uPun any other day, or (as it was worded in the old Common-Prayers) Children may at all times be baptized at home, or laftly, as it was expreffed in the firft Book of King Edward, either at Church or elfe at home. The hregnia- <\, z. But then it is to be obferv'd, that if the occafion TM*ofa"mi be fo urSent) as to require Baptifm at Home, the Church mPrmg-Bap- has provided a particular Office for the Adminiftration of "/>" m it: which directs that the effential parts of the Sacrament Home. be adminiftred immediately in private; but defers the per formance of the other folemnities till the Child can be brought into the Church. As to the Office we are now e Rom. vi. 4. 1 h Greg. NaT.. Orat. 40. Vol. I. pag. fAa.i ii. 41. I fiy4. A. 8 Beams Rhcnantis in Tertull. del ' See this prov'd in Dr.Nichols'jNiitt Corun. M.iit. | (h) npon this Rnbriclt. upon, of Ttiblick Baptifm of Infants: 347 upon, it is by no means to be us'd in any place but the Sea. i. Church. It is order'd to be faid at the Font, in the mid- wv-»^ die of the Morning or Evening Prayer, and all along fup pofes a Congregation to be prefent ; and particularly in one of the addreffes which the Prieft is to ufe, it is very abfurd for him to tell the Godfathers and Godmothers in a Chamber, that they have brought the Child thither to be baptiz'd, when he himfelf is brought thither to baptize it. It is ftill more abfurd for him in fuch a place to ufe that expreffion. Grant that whofoever is here dedicated to thee by i our Office and Miniftry, &c. For he knows that the word Here cannot be applicable to the place he is in : nor yet has he any au thority to omit or alter the Form. If we look back into the praaice of the primitive Church, we fhall find that the place where this folemn aa was per form'd was at firft indeed unlimited : In any place where there was Water, as Juftin Martyr tells us Ic ; tn Ponds or Lakes, in Springs or Rivers, as Tertullian fpeaks ' : But always as near as might be to the place of their publick af femblies. For it waslfever (except upon extraordinary oc cafions) done without the prefence of the Congregation, A rule the primitive Chriftians fo zealoufly kept to, that the Tmllan Council does not allow this holy Sacrament to be adminiftred even in Chapels, that were appropriate or private, but only in the Publick or Parifh-Cnurcnes : pu- nifting the Perfons offending, if Clergy, with Depofition ; if Laity, with Excommunication m. In our own Church indeed, fince our unhappy confufi- ons, this Office hath been very frequently made ufe of in Private ; and fome Minifters have thought themfelves, to prevent the greater mifchief of feparation, neceflitated to comply with the obftinacy of the greater and more power ful of their Parifhioners : who, for their eafe or humour, or for the convenience of a more fplendid and pompous Chn'ftening, refolving to have their Children baptiz'd at home, if their own Minifter refufe it, will get fome other to do it But fiich Perfons ought calmly to confider how contra ry to reafon, and the plain defign of the inftitution of this Sacrament, this perverfe cuftom, and their obftinats per- fifting in it, is. For what is the end of that fecred Ordi nance, but to initiate the Perfon into the Church of Chrift, and to entitle him to the privileges of it ? And where can k Apol. 1. c. 79. p. 5-16. I'm. 8, 9. I Congregation, affembled after the moft folemn and con- fpicuous manner of the worfhip of God, and for the. tefti- fying of their Communion in it ? Where can the profeflion be more properly made before fuch admiflion ; where the ftipulation given ; where the promife to undertake the du ties of a Chriftian ; but in fech an affembly of Chriftians ? How then can all this be done in confufion and precipi tance, without any timely notice or preparation, i*i pri vate, in the corner of a Bed-Chamber, Parlour or Kitchen, (where I have known it to be adminiftred) and there per haps out of a Bafon, or Pipkin, a Tea-Cup, or a Punch- Bowl (as the excellent Dr. Wall with indignation obferves") and in the prefence of only two or three, or fcarce fo many as may be call'd a Congregation ? The ordinance is cer tainly publick ; publick in the nature and end of it, and therefore fech ought the celebration of it to be ; the neg* lea whereof is the lefs excufeble, becaufe it is fo eafily remedied. U RuMcfci. II- The next Rubrick (which was added at the laft Re- •ae Original view) is concerning the Godfathers and Godmothers. The Z\i Godfa- ufe of which in the Chriftian Church was deriv'd from the°rs and the Jews, as well as the initiation of Infants it felf- And Godmother!, jt is by fome believ'd, that the Witneffes mention'd by Ifaiah at the naming of his Son p, were ot the feme nature with thefe Sureties'3. The ufe of §. 2. In the primitive Church they were fo early, that item. jt J5 not eafv to nx f^g tjme 0f tj^eir beginning. Some of the moft ancient Fathers make mention of them r, and thro' all the fuccefiive Ages afterwards we find the ufe of them continued, without any fcruple or interruption, till the Anabaptifts, and pther puritans of late years, rais'd fome idle clamours againft them. Some of thefe I fhall have a properer place to, fpeak to hereafter. In the mean while 1 defire to obferve in general, that fince the Laws of all Nations (becaufe Infants cannot fpeak for them felves (have allow'd them Guardians to contraa for them in Secular matters ; which contraas if they be fair and be neficial, the Infants muft make good when they come to " See Dr. Wall again fi Mr. Gale. pag. 4oy. • See this prov'd in Dr. Lightfoot, Vol. a. p. 119, P Ifa. viii. 2. s Vjd. Jun.& Tremel, in Locum. r Ugotrtnooflts Juft. Mart, ad Ortho- doxos. 'Awt/%«, Dionyf. Areop. Ec clef. Hier. c. a. p. 77. B. C Sponforei, Tert. de Bapt. c. 18, p. 231. C Fide- juflorej, Auguftin. Serm. 168, in Ap pend- ad Tom. S- col, 329, c, age; of Tublick Baptifm of Infants] 3 49 age; it cannot, one would think, be unreafonable for the Sea. x.< Church to allow them Spiritual Guardians, to promife \^y\j thofe things in their name, without which they cannot obtain falvation. And this too, at the fame time, gives Whence caifd ¦ Security to the Church, that the Children fhall not apofta- ^"^ tize, from whence they are call'd Sureties ; provides Mo- and Godf*- nitors to every Chriftian, to remind them of the vow which thers' *'- othey made in their prefence, from whence they are call'd * Witneffes ; and better reprefents the New-Birth by giving the Infants new and fpiritual Relations, whence they are term'd Godfathers and Godmothers. §. 3. How long the Church has fix'd the number of The Number ¦thefe fureties, I cannot tell ; but by a Conftitution of Ed- "f '*""• mond Archbifhop of Canterbury, A.D. 1236 f, and in a. Sy nod held at Worcefler, A. D. 1240', I find the feme pro- vifion made as is now requir'd by our Rubrick, viz. That there frail be for every Male-Child that is to be b'aptiz 'd two Godfathers and one Godmother, and for every Female one Godfather, and two Godmothers. §. 4. By the 29th Canon of our Church, no Parent is to The Quaiifi- he admitted to anfwer as Godfather for his own Child a. For f*?™ °{ & the Parents are already engag'd under fuch ftria bonds, admitted0 both by Nature and Religion, to take care of their Chil- Godfathers dren's education? that the Church does not think fee can J^f"*"*" lay them under greater : But ftill makes provifion, that if, notwithftanding thefe obligations, the Parents fhould be negligent, or if it fhould pleafe God to take them to him felf before their Children be grown up ; there yet may be others upon whom it fhall lie to fee that the Children don't want due inftruaions, by means of fuch careleffnefs, or death of their Parents. And for a farther prevention of People's entring upon this charge, before they are capable of underftanding the truft they take upon themfelves, it is farther provided by the abovemention'd Canon, that no Per fon be admitted Godfather or Godmother, before the faid Per fon fo undertaking hath received the holy Communion. III. When there are Children to be baptiz'd, the Parents Rubr;ck «, Jhall give knowledge thereof over Night, or in the Morning, before becaufe Baptifm, at the beginning of Chriftianity, was per- Voms,i*ky fo form'd in Springs or Fountains. They were at firft built Why'piac'dat near the Church, then in the Church^Porch, and afterwards the lower (as it is now ufual amongft us) plac'd /'* the Church it End of the fgif^ but ftill keeping fhe lower End, to intimate that Bap- Churth. tj£n js tjje nntrance into (-^e myftical Church. In the pri- Formeriy mitive times we meet with them very large and capacious, __ very large, not only that they might comport with the general cuftoms" of thofe times, viz. of Perfons being immers'd or put un der water; but alfo becaufe the ftated times of Baptifm re turning fo feldom, great numbers were ufually baptiz'd at the feme time. In the middle of them was always a Par tition ; the one part for men, the other for women ; that fo, by being baptiz'd afunder, they might avoid giving offence and fcandal. But Immerfion being now too generally dif continued, they have fhrunk into little fmall Fonts, fcarce bigger than Mortars, and only employed to hold lefs Ba- fons with water, tho' this laft be exprefly contrary to an an cient advertifement of our Church™. It is ftill indeed" re- tvhy made of quired that there be a Font in every Church made of Stone x, stone. becaufe, faith Durand'1, the water, that typify'd Baptifm in the Wildernefs, flow'd from a Rock1-, -and becaufe Chrift who gave forth the living Water, is in Scripture call'd the Corner-Stone and the Rock. 'Baptifm why §. 2. At this Font the Children, &c. are to be ready, ei- tobeper they immediately after the lafl Leffon at Morning-Prayer, or rlTseconT eVe immediately after the laft Leffon at Evening-Prayer, as Leffon. the Curate by his difcretion frail appoint. The reafon of which I take to be, .becaufe by that time the whole Con gregation is fuppos'd to be affembled ; which (hews the ir regularity (which prevails much in fome Churches) of put ting off Chriftnings till the whole Service is over, - and fo reducing them ( by the departing of the Congregation ) to * almoft private Baptifms. * Muft be ready at the Church-Door. So the firft Book of K. Ed ward which alfo orders in the laft Rubrick at the end of the Office, that if the number of Children to be baptiz'd, and- multitude of Peo ple prefent be fo great that they cannot conveniently ftanU at the Church-Door; then let them ftand within the Church in fome conve nient place, nigb unto the Church-Door : And there all things to be paid and done, appointed to be faid and done at the Church-Door. w Seethe Advertifementsof glucenEW- | y Rational. Divin. Offic. 1. 6. c. 82. ubeth, A.D. 15-64. m 2~p H E People with the Children being ready, and the Tht prS _L Prieft coming to the Font (which is then to be fill'd with ^e •on* pure Water) as our prefent Rubrick direas, and (landing there, is, in the firft place, to ask, Whether the Child has been already baptiz'd or no"1. The reafon of which is, becaufe Baptifm is never to be repeated : For as there is but one Lord, and one Faith, fo there is but one Baptifm a. And in the primitive Church thofe that ftood up fo earneftly for rebap- tizing thofe.who had been baptiz'd by Hereticks, did not look upon that as a fecond Baptifm, but efteem'd that which had been confer'd by Hereticks as invalid; feeing Here ticks, being out of the Church, 'could not give what they had notb- And others, rather than repeat that Sacrament, allow'd even that Baptifm to be valid which was admini ftred by Hereticks, if it appear'd that it had been performed in the name of the Father, and of the Son, and of the Holy Ghoft. II. If the Minifter be anfwered that the Child hath not **< Exhr*. been baptiz'd, he then begins the folemnity with an Ex- ution*' hortation to Prayer : For there being a mutual covenant in this Sacrament between God and Man, fo vaft a difpro- portion between the parties, and fo great a condefcenfion on the part of the Almighty (who defigns only our advan tage by it, and is mov'd by nothing but his own free grace to agree to it ;) it is very reafonable, the whole Solemnity fhould be begun with an humble addrefs to God. III. For which purpofe follow Two Prayers : In the The Two firft of which we commemorate how God did typify this p™y«s- Salvation, which he now gives by Baptifm, in favingAZo,^ and his Family by Water c, and by carrying the Ifraelites fefe thro' the Red-Sea d, as alfo how Chrift himfelf by be ing baptiz'd, fandified Water to the myftical wafting away of Sin : And upon thefe grounds we pray that God by his * Eph. iv. y. I Hierof. Praf. J. 4. p. 6. ' b Ten. de Bapt. c. If. pag. *;o. B. c I Pet. iii. 20, n. Cyprian. Hilt. Concil. Cirthag. p. 229, I d I Cor. x. I. &c. Apoft. Conft. 1. 6. c. 1/. Cyril. | Spirit 35^ Chap, f DrtViWeCrof-fing of the Perfons bap- th.'d in the frlmitivt Church. Exorcifing,an ancient Jfrailite i% Jlaptifm. Of the, Miniftratidn Spirit will wafr, and fantSify this Child, that he may be deliver'd from his wrath, receiv'd into the Ark of his Church, and fo fill'd with grace as to live holily here; and happily hereafter*. , ' In the fecond Prayer to exprefs our earneftnefs and im portunity, we again renew our addrefs, requefting, firft, That this Child maybe pardoned and regenerated; and fecondly, That it may be adopted and accepted by Almighty God. §. 2. Bet ween" thefe two Prayers in King Edward's firft Liturgy, the Prieft was to ask the Name of the Child of its Godfathers and Godmothers, and then to make a Crofs up on its Forehead and Btteafi, faying, N. Receive the Sign of the holy Crofs both in thy Forehead and in thy Br eaft, in token that thou jk alt not be afham'd to confefs thy Faith in Chrift crucify' d; and fo on as in our own Form, only fpeaking all along to the Child. This; is now done only upon the Forehead, and referv'd till after the Child is baptiz'd : Tho' it is manifeft there were anci ently in the primitive Church two feveral Signings with theCrofs; viz. one before Baptifm6, as was order'd by our firft Liturgy ; and the other after it, which was us'd with Unaion at the time of Confirmation, of which , I fhall have occafion to fpeak hereafter. Why the Crofling which we now retain is order'd after Baptifm, will be fhewn when I come to that part of the Service. §. 3. After the fecond of thefe Prayers, in the firft Li turgy of King Edward, follows a Form of Exorcifm, which I have printed in the Margin f, which was founded upon a cuftom that obtain'd in the anciertt Ages of the Church, * The firft Prayer in King 'Edward's. Book was a little different ly expreffed : but to the fame fenfe; the Language only being af- terward's amended. f Then let the Prieft looking upon the Children, fay, ¦ I command thee, unclean Spirit, in the name of the Father, of the Son, and of the holy Ghoft, that thou come out and depart from thefe Infants, whom our Lord Jefus Chrift hath ooucbfafed to call to bis holy Baptifm, to be made members of bis Body, and of bis holy Congregation. Therefore, tbcju curftd Spirit, remember tby Sentence, remember tby Judgment, remember the Day to be at band, wherein thou flialt bum in Fire everlafting, prepar'd for thee and thy Angels. And prefume not hereafter to exercije any tyranny towards thefe Infants, zohom Chrift batb bought with his precious Blood, and by this his holy Baptifm calleth to be of bis Flock. Ambr. de iis qui initiantur, c< 4. Auguft. de Symboio,-!, 2. c. 1, to of Publick Baptifm of Infants. 255 to exorcife the Perfon baptiz'd, or to caft the Devil out of Sed:. 2. him, who was fuppos'd to have taken pofTeflion of theCa- UW techumen in his unregenerate ftate. And it cannot be de nied but that Poffefiions by evil Spirits were very frequent before the fpreading of the Gofpel, whqn we read that many of them were ejeaed thro' the Name of Chrift, But the ufe of Exorcifm, as an ordinary Rite in the Adminiftra tion of Baptifm, can't well be prov'd from any earlier Authors than of the fourth Century, when it was taken in to denote that Perfons, before they were regenerate by Bap tifm, were under the Kingdom of Darknefs, and held by the Power of Sin and the Devil f. But it being urg'd by Bucer, in his Cenfure of the Liturgy, that this Exorcifin was originally us'd to none but Dcemoniacks, and that it was uncharitable to imagine that all were Dssmoniacks who came to Baptifm g ; it was thought prudent by our Refor mers to leave it out of the Liturgy, when they took a Re view of it in the fth and 6th of King Edward. But to pro ceed in our own Office. IV. The People ftanding up (which thews that they were The Gofpel, to kneel at the two foregoing Prayers) the Minifter, in the h™ property next place, is to read to them a Portion out of the Gofpel of ' °'e' St.Marki. Which, tho' anciently apply'd to the Sacra ment of Baptifm h, has been cenfur'd by fome as impro per for this place ; becaufe the Children there mentioned were not brought to be baptiz'd. But if People would but confider upon what account the Gofpel is plac'd here ; I can't think but they would retraa fo impertinent a charge. In the making of a Covenant, the exprefs confent of both Parties is requir'd : And therefore the Covenant of Baptifm being now to be made, between Almighty God and the Child to be baptiz'd ; it is reafonable, that before the Sure ties engage in behalf of the Infant, they fhould have fome comfortable affurances, that God on his part , will be pleas'd to confent to and make good the agreement. For their fatisfeaion therefore the Prieft , who is God's Am- baffador, produces a warrant from Scripture (the declara- t In the firft Book of King Edward, The Prieft was to fay, The Lord be with you. The People were to anfwer, And with thy Spirit, And then follow'd the Gofpel. f Greg. Nil. Orat. 40. Cyril. Hie- I 8. Bucer Script. Anglican, p. 480. iof, in Prat, ad Catech. I h Terrell.. deBaptifnw, c. 18. p. 231. A a tion 3 54 Of the Miniftration Chap. 7. tion of his Will) whereby it appears that God is willing to. \^r*Y\J receive Infants into his favour, and hath by Jefus Chrift de clar'd them capable of that Grace and Glory, which on God's part are promis'd in this Baptifmal Covenant: Wherefore the Sureties need not fear to make the ftipulation on their part, fince they have God's own word, that there is no impediment in Children to make them incapable of receiving that which he hath promis'd, and will furely perform. And Exhor- From all which premifes the Church, in a brief Exhor- tation. tation, that follows, concludes, that the fureties may chear- fully promife that which belongs to their part, fince God by his Son hath given fufficient fecurity that His part fhall be accomplifh'd. But this being the overflowings of God's pure mercy and goodnefs, and not owing to any merits or defertsin us, it is fit it fhould be acknowledg'd in an hum ble manner. 7VThankf- V. And therefore next follows 3 Thankfgiving * for our giving. own can to the knowledge of, and faith in, God, which we are put in mind of by this freft occafion : And wherein we alfo beg of God to give anew inftance of his goodnefs, by giving his holy Spirit to the Infant now to be baptiz'd, that fo it may be born again, and made an Heir of everlaft- ing Salvation. An old Cere- §. 2. After this Thankfgiving, in King Edward's firft Ed^'d-F^ liturgy > tne Prieft was t0 take one of the Children by the firft aoo*. fight hand, the other being brought after him : and coming into the Church toward the Font (for all the former part of the Service was then feid at the Church-Door) he was to fay, The Lord vouchfafe to receive you into his holy houfrold, and to keep and govern you always in the fame, that you may have everlafting Life. Amen. The Preftce VI. And now no doubt remaining but that God is ready tant C°V'~ and wiIlin8 to perform His part of the Covenant, fo foon as the Child fhall promife on his; the Prieft addreffes * In the Common-Prayer of 1549. the conclufion of this Ex hortation was thus : Let us faithfully end devoutly give thanks unto bim, and fay the Prayer which the Lord himfelf taught : And in declaration of our Faith, let us alfo recite the Articles contained in our Creed. Then the Minifter with the Godfathers and Godmothers and People prefent, were firft to fay the Lord's Prayer, and then the Creed. After which followed the Thankf giving. r, , himfelf of Tublick Baptifm of Infants. 355 himfelf to the Godfathers and Godmothers to promife for him, Sea. '2. and from them takes fecurity that the Infant fhall obferve" k^~/\J the conditions that are requir'd of him. And in this there is nothing ftrange or new ; nothing which is not us'd al moft in every contraa. By an old Law of the Romans, al 1 Magiftrates were oblig'd, within five days after admiffion to their Office, to take an Oath to obferve the Laws. Now it happen'd that C. Valerius Flaccus was chofen Mdile, or Overfeer of the publick Buildings. But he being before Flamen Dialis, or Jupiter's High-Prieft, could not be ad mitted by the Romans to fwear ; their Laws fuppofing that fo fecred a Perfon would voluntarily do what an Oath would oblige him to. C. Valerius however defir'd that his Brother, as his Proxy, might be fworn in his ftead : To this the Commons agreed, and pafs'd an Aa that it fhould be all the fame as if the JEdile had fworn himfelf'. Much after the feme manner, whenever Kings, are crown'd in their Infancy, fome of the Nobility, deputed to reprefent them, take the ufual Oaths. The feme do Ambaffadors for their Principals at the ratifying of Leagues or Articles ; and Guardians for their Minors, who are bound by the Law to ftand to what is contracted for them. Since then all Nations and orders of men aa by this method, why fhould it be charg'd as a fault upon the Church, that fhe admits Infants to Baptifm, by Sponfors undertaking for them ? _ VII. Having thus juftified ,the reafonablenefs of a vica- TheStipnia- rious ftipulation, let us now proceed to confider the Form ''"".'"f1 that is here us'd. It is drawn up all along by way of oTieiWi Queftion and Anfwer, which feems to have been the method and Anfwer. «even in the days of the Apoftles: For St. Peter calls Bap tifm the Anfwer of a good Confidence k ; And in the primitive Church Queries were always put to the Perfons baptiz'd, which Perfons at age anfwer'd themfelves, and Children by their Reprefentatives ', who are therefore to anfwer in the firft Perfon (as the Advocate fpeaks in the Perfon of the Client) I renounce, &c. becaufe the Contraa is properly made with the Child. $. 2. For which reafon, in the firft Book of King Ed- In r^'fr* ward, the Prieft is order'd *o demand of the Child the feveral °f 1 Li vii lib. 31. c. yo. j & S. Auguft. Ep. 58. Tom. 1. coL * l Pet. iii. 11. I z6j. F. * Tertul. de Bapt. c. 18. p. 23UC. | A a 2 Quefti* 3 $ 6 Of the Miniftration Chap. 7. Queftions propos'd; and in our prefent Liturgy, tho' the VYN-' 'Minifter direas himfelf to the Godfathers and Godmo thers, yet he fpeaks by them to the Child, as is manifeftly apparent from the third Queftion : And confequently the Child is fuppos'd to return the feveral Anfwers which are mide by the Godfathers, &c. and to promife by thofe that are his Sureties (as the above Preface expreffes it) that he will renounce the Devil and all his Works, and conftantly believe God's holy word, and obediently keep his Command ments. f/the"o7J- §• 3- The Queries propos'd are four, of which the laft ries. was added at the Reftoration; there being but three of them in any of the former Books, tho' in the fiift of King Ed ward they are broke into eight. They being all of them exceedingly fuitable and proper, I think it not amifs to take notice of them feverally. Query 1. §. 4. Firft then, when we enter into Covenant with God, we muft have the fame friends and enemies as he hath; efpecially when the feme that are enemies to him, are alfo enemies to our Salvation. And therefore fince Children are by nature the Slaves of the Devil, and tho' they have not yet been aaually in his Service, will neverthelefs be apt to be drawn into it, by the Pomps and Glory of the , world, and the carnal defires of the Flefh ; it is neceffary to fecurc them for God betimes, aud to engage them to take all thefe for their enemies, fince whofo loveth them can not love God m. qiiery z. §. $-. Secondly, Faith is a neceflary qualification for Bap tifm ° : And therefore before Philip would baptize the Eu nuch, he ask'd him, If he believ'd with all his heart ? and receiv'd his anfwer, that he believ'd Jefus to be the Son of God0. From which remarkable precedent the Churchy have ever fince demanded of all thofe who enter into the Chriftian profeflion, // they believe all the Articles which are imply'd in that profeflion ; and this was either done by way of queftion and anfwer p, or elfe the Party baptiz'd (if of age) was made to repeat the whole Creed q. Query 3. §. 6. But, Thirdly, it is not only neceffary that the Party to be baptiz'd do believe the Chriftian Faith ; but he muft alfo defire to be join'd to that Society by the folemn Rite of Initiation : Wherefore the Child is farther demanded, Whether he will be baptiz'd in this Faith7, becaufe God will m 1 John ii. ly. " Mark xvi. 16. 0 A&s viii. 37. *f Cyril. Catech. Myftag. 1. J. 4. p. 18 y. Ambr.de Sacr. 1. i.e. f. Tom. 4. col. 360. K. 1 Aug. Serm. y8. in Mat. 6. Tom. y. col. 337. D. E. have of 'Publick Baptifm of Infants. 3 57 have no unwilling Servants, nor ought men to be com- Sea. 2. pell'd by violence to Religion. And yet the Chriftian Re- \^-ysJ ligion is fo reafonable and profitable both as to this world and the next, that the Godfathers may very well prefume to anfwer for the Child, that this is his defire: Since if the Child could underltand the excellency of this Religion, and fpeak its mind, it would without doubt be ready to make the feme reply. §. 7. Laftly, St. Paul tells us, They that are baptiz'd Query 4. muft walk in newnefs of life r : For which reafon the Child is demanded, Fourthly, If he will keep God's holy Will and Commandments, and walk in the fame all the days of his life ? For fince he now takes Chrift for his Lord and Maf ter, and lifts himfelf under his Banner, it is fit he fhould vow, in the words of this Sacrament, to obferve the com mands of his General. Wherefore as he promis'd to for- fake all Evil before, fo now he muft engage to do all that is Good, -without which he cannot be admitted into the Chriftian Church. §. 8. I cannot conclude this Seaion , till I have ob- This •Sapttf- ferv'd, that this whole Stipulation isfo exaaiy conformable m'^""; to that which was us'd in the primitive Church, that it can- Primmve- not be unpleafant to compare them together. All that were to be baptiz'd, were brought to the entrance of the Baptiftery or Font, and ftanding with their Faces towards the Wefi, (which being direaiy oppofiteto the Eaft, the , place of Light , did fymbolically reprefent the Prince of \ Darknefs, whom they were to renounce) were command ed to ftretch out their hands as it were in defiance of him ; •. and then the Bifhop ask'd them every one, " Doft thou re- " nounce the Devil and all his Works, Powers, and Ser- " vice,? " To which each Party anfwer'd, " I do renounce! " them. " " Doft thou renounce the world, and all " its Pomps and Vanities ? " Anfwer. " I do renounce " them r." In the next place they made an open Confef fion of their Faith, the Bifhop asking, " Doft thou believe " in God the Father Almighty, &c. in Jefus Chrift his only " Son our Lord, who, cjrV. Doft thou believe in the Holy " Ghoft, the holy Catholick Church, and in one Baptifm " of Repentance for Remiftion of Sins, and the Life E^ ' Rom. vi. 4. 1 Ambr. de Init, c. i. Tom. 4. col. 343. f Conft; Apoft. I.7. c. 41.— Dion. 1 K. De Saeram. 1. 1. ,.. 2. Tom. 4. Areop. de Eccl. Hier. c. 2. p. 77. D. \ col. 3J4. A. A a 3 ver- 358 Of the Miniftration Chap. 7. " verlafting ? " To all which each Party anfwer'd, " I do V^"Y"N,-» " believe ; " as our Church ftill requires in this Office '. Sed. 3. Of the Adminiftration of Baptifm. The Prayer I. '"T"' H E Contraa being now made, it is fit the Minifter for'theSmc,- J[ fhould more peculiarly intercede with God for t^°S. Grace to perform it; and therefore, in the next place, he offers up four fhort Petitions for the Child's Sancfification. f Moft of our Commentators upon the Common - Prayer \ think, that they were added to fupply the place of the old / Exorcifms. But it is certain they were plac'd in the firft \ Book of King Edward, with no fuch intent. For by that (as I have obferv'd) a Form of Exorcifm was to be us'd over every Child that was brought to be baptiz'd: Whereas thefe Petitions were only to be us'd at fuch times as the Water in the Font was to be chang'd and confecrated, which was not then order'd to be done above once a month. For which reafon the Form for confecrating it, did not, as now, make a part of the publick Office for Baptifm, but was plac'd by it felf, at the end of the Office for the Adminiftration of it in private, (i. e. at the end of the whole ; for there was no Office then for the Baptifm of fuch as are of riper years.) And fir the The Form that was us'd then was fomething different confecration fjom wnat we ufe now. It was introduc'd with a Prayer, ,/tWWdttr. t[iat was afterwarJ< this Fountain of Baptifm, thou that art the Sanilifier of all things, that by the power of thy word, all thofe that fhall be baptiz'd therein, may be fpiritually re* generated, and made the Children of everlafting adoption. Amen. This was the firft Prayer for the confecrating of the Water in the firft Common-Prayer. From whence thefe words, Sanilify this Fountain of Baptifm, thou that art the fanSHfier of all things, were taken by the Compilers of the Scotch Form, and inferted within Crotchets [ ] in the firft Prayer at the beginning of the Office 1 Conft. Ap. 1.7. c. 41. Cyril Ca- [ de Sacram. 1. a. c. 7. Tom. 4. col. tech. Myftag. z. §. 4. pag. a.8y. Ambr. j 360. K. ^ And of Tublick Baptifm of Infants. 3 5,9 And thefe Petitions that are ftill retain'd, ran then in the Sea. 3. plural Number, and the future Tenfe, in the behalf of all c-v>-' that fhould be baptiz'd till the Water fhould be chang'd again. And this is the reafon that the laft of thefe Peti tions ftill runs in general terms, it being continued word for word from the old Form. Between the two laft alfo were four other Petitions inferted, which are now omit ted *. And after all (the ufual Salutation intervening, viz. The Lord be with you, And with thy Spirit) follow'd the Prayer, which we ftill retain for the Confecration of the Water. There is fome little difference in it towards the conclufion, becaufe the Water being fanaify'd by the firft Prayer abovemention'd, there was no occafion to repeat the Confecration in this ; for which reafon the words then, and in all the Books to the laft Review, ran in this Form : Regard, we befeech thee, the Supplications of thy Congrega tion, and grant that all thy Servants, which ftjdll be baptiz'd in this Water, prepar'd for the miniftration of thy holy Sa crament, [which we here blefs and dedicate in thy name to this fpiritual 'wafting f, j may receive the fulnefs of thy grace ; and fo on. Of this Form Bucer, in his Cenfure u, could by no means approve. Such Bleflings and Confecrations of things in animate tend ftrangely (he tells us) to create in People's minds terrible notions of Magick or Conjuration. He al lows fuch Confecrations indeed to be very ancient, but however they are not to be found in the word of God. At the fecond Reformation therefore the Common - Prayer Book comes out, with all that relates direaiy to the Con- Office after the words— .Myftical wafting away of Sin; againft which was added & direction in the Margin.. That the Water in the Font jhould be chang'd twice in the Month at leaft. And before any Child fhould be baptized in the iVater fo chang'd, the Presbyter or Minifter fhould fay at the Font the words thus enclos'd [ ]. * Whofoevmr jhall confefs thee, O Lord, recognize Mm alfo in thy Kingdom. Amen. Grant that all fin and vice here may be fo extinil, that they never have power to reign in thy Servants. Amen. Grant that whofoever here jhall begin to be of thy Flock, may evermore continue in the fame. Amen. Grant that all they which for tby fake, in this life, do deny and forfake themfelves, may win and purchafe thee, O Lord, which art everlafting treafure. Amen. f The words thus enclos'd [ J are only in the Scotch Liturgy. 1 ¦ Script. Anglican, p. 481. A a 4 fecration Of the Miniftration fecration of fhe Water omitted. The firft Prayer above mention'd was left out entirely, and the laft purg'd from thofe words [prepar'd for the miniftration of the holy Sacra- ment.~\ And thus the Form continued till the laft Review, when a claufe was again added to invpcate the Spirit,' to fanclify the Water to the myftical wafhing away of Sin. Now by this is meant, not that the Water contracts any new quality in its nature or effence, by fuch Confecration ; but only that it is fanaify'd or made holy in its ufe, and fepa- rated from common to fecred purpofes. In order to which, tho' the primitive Chriftians believ'd as well as we do, that Water in general was fufficiently fanaify'd by the Baptifm of our Saviour in the River Jordan w ; yet when any parti cular Water was at any time us'd in the Adminiftration of Baptifm, they were always careful to confecrate it firft by a folemn Invocation of the holy Spirit *. Name, why H- All things being thus prepar'd for the Baptifm of the fivenlt Child, the Minifter is now to take it into his hands, and to 'Saptifmi ask the Godfathers and Godmothers to name it. For the Chriftian Name being given as a badge that we belong to Chrift , we cannot more properly take it upon us , than when we are enlifted under his Banner. We bring one Name into the world with us, which we derive from our Parents, and which ferves to remind us of our original guilt, and that we are born in Sin : But this new name is given us at our Baptifm, to remind us of our new Birth, when being wafh'd in the Laver of Regeneration, we are thereby cleans'd from our natural impurities, and become in a manner new Creatures', and folemnly dedicate our felves to God. So that the Naming of Children at this time, hath been thought by many to import fomething more than ordinary, and to carry with it a myfterious fig- nifi cation. We find fomething like it even among the Heathens : For the Romans had a cuftom of Naming their Children on 'the day of their Luftration (i. e. when they were cleans'd and wafh'd from their natural, pollution) Which was therefore call'd Dies Nominalis. And the Greeks alfo, when they carried their Infants, a little after their Birth, about the Fire (which was their ceremony of dedi cating or confecrating them to their Gods) were us'd at the fame times to give them their Names. " I^nar. ad Ephef. J. 18. Greg. NaT.. 'E« to\.Ta&\. So alfo Jt. Jerom and St. A mbrofe. * Cyprian. Ep. 70, p. 190.Ambr.de Sacram. 1, 2. c. y. Trim. 4. col. 3yg, K. Bafil. de Spir. Sanft. c. 47. Tom. 2. p. 111. A, And of Tublick Baptifm of Infants. 361 And that the Jews nam'd their Children at the time of Sect. 3. Circumcifion, the holy Scriptures y, as well as their own \^y\*t writers, exprefly tell us. And tho' the Rite it felf of Cir cumcifion was chang'd into that of Baptifm by our Savi our, yet he made no alteration as to the time and cuftom of giving the Name, but left that to continue under the new, as he had" found it under the old, Difpenfetion. Ac cordingly we find this time aflign'd and us'd to this purpofe ever fince ; the Chriftians continuing from the earlieft Ages to name their Children at the time of Baptifm. And even People of Riper Tears commonly chang'd their Name (as Saul, feith St. Ambrofe 7; at that time chang'd his name to Paul) efpecially if the Name they had before, was taken from any Idol or falfe God. For the Nicene Council for- Heathen or bids the giving of Heathen Names to Chriftians, and recom- """""• mends the giving the Name of fome Apoftle or Saint": Not~Jj;M'A<,c°j^" cuftom of cold;) but the Rubrick direas that it be dictated '^fft " by the Godfathers and Godmothers. For this being the Token of our new Birth, it is fit it fhould be given by thofe who undertake for our Chriftianity, and engage that we fhall be bred up and live like Chriftians : Which being confirm'd by the Cuftom and Authority of the Church in all Ages, is abundantly enough to juftify foe praaice, and fatisfy us of the reafonablenefs of it. III. After the Name is thus given, the Prieft (if the God- ra« outward fathers, &c. certify him that the Child may well endure it) s gn.'8 is to dip it in the Water difcreetly and warily; which was 'SaP"fm' in all probability the way by which our Saviour, and for certain was the ufual and ordinary way by which the primi tive Chriftians, did receive their Baptifm d. And it muft be y Gen. xxi. 3,4. Luke i. J9, 60. and chap. ii. 21. z In Dominic. Prim. Quadragef. Serm. 2. Ordine 31. Tom. y. C0I.43K. 1 Vid. Canon. Arabic.Can. 30. Tom. 2. col. 209. E. » See Wpiep Gibfonf* Codex, Vol. 1. p, 440. See alfo Cambden'j Remains, c Ruth iv. 17. Luke i. y9. d A£b viii.28.R0m.vi.V4.C0l.ii. 12. Conft. Apolt. 1. 5. c. 17. Barnabas, c. u. p. 70. Edit.Oxon. i68y. Tert. de B3pt. c. 4. & de Orat. c. 1 1 . 2 allow'd Of the Miniftration allow'd that by Dipping, the ends and efteas of Baptifm are more fignificantly exprefs'd : For as in Immerfion there immeifion are three feveral aas, viz. the putting the Perfon under Zoforithhe Water, his abiding there for fome time, and his rifing up and ftgnip* again ; fo by thefe were reprefented Chrift's Death, Burial, cam. and Refurreaion ; and in conformity thereunto (as the A- poftle plainly thews e,) our Dying unto Sin, theDeftruaion of its Power, and our Refurreaion to Newnefs of Life. s„ffj>«Ends Tho' indeed Affufion is not wholly without its fignification, of "B^pcifm or entirely inexpreffive of the end of Baptifm- For as the Aftifion.^ Immerfing or Dipping the Body of the Baptiz'd, reprefents the'Burial of a dead Perfon under Ground; fo alfo the Affufion or pouring Water upon the Party, anfwers to the covering or throwing earth upon the deceas'd. So that both ceremonies agree in this, that they figure a Death and Burial unto Sjn : And therefore tho' Immerfion be the moft fignificant ceremony of the two ; yet it is not fo neceffary but that Affufion in fome cafes may fupply the room of it. For fince Baptifm is only an external Rite, reprefenting an internal and fpiritual aaion, fuch an aa is fufficient, as fully reprefents to us the Inftitution of Baptifm: The di vine Grace, which is thereby confer'd, being not meafur'd by the quantity of Water us'd in the Adminiftration of it. It is true, Dipping and Affufion are two different a3s ; but yet the word Baptize implies them both. It being us'd frequently in Scripture, to denote not only fuch wafhingas is perform'd by Dipping, but alfo fuch as is perform'd by pouring or rubbing Water upon the Thing or Perfon wafh'd f. And therefore when the Jews baptiz'd their Chil dren, in order to Circumcifion, it feems to have been in different with them, whether it was done by Immerfion or which was Affufion e. And that the primitive Chriftians underftood '^iTneOt- xl *n tll's Latitude, is plain from their adminiftring this holy e^bnsTtyt'he Sacrament in the cafe of Sicknefs, Hafte, want of Water, primitive or the like, by Affufion, or pouring Water upon the Face. Chriftians. Thus the Jay lor and his Family, who were baptiz'd by St. Paul in hafte, the fame hour of the Night that they were con verted and believ'd h, are reafonably luppos'd to have been baptiz'd by Affufion: Since it can hardly be thought that at fuch an exigency they had Water fufficient at hand to be immers'd in. The feme may be faid concerning Bafilides, who, Eufebius tells us, was baptiz'd by fome Brethren in e Rom. vi. 3, 4. I chap xix. i8> 19. f See Mark vii. 4. and Luke xi. 38. I 8 Mifchna de Sabbato, c. 19. $. 3. ,'« theGreei, andHeb.ix. 10. alp in the 1 , * Afisxvi, 33. Greek, itmpar'd mth Dumb, viii. 7. and \ Pri- of Tublick Baptifm of Infants. 363 Prifon1. For the ftria cuftody, under which Chriftian Pri- Sea. 3. foners were kept, (their tyrannical Taylors hardly allowing K^y^J them neceffaries for life, much lefs fuch conveniences as they defir'd for their Religion) makes it more than proba ble that this muft have been done by Affufion only of fome fmall quantity of Water. And that Baptifm in this way was no unheard-of praaice before this, may be gather'd from Tertullian, who, fpeaking of a Perfon of uncertain Repentance offering himfelf to be baptiz'd, asks, Who would help him to one fingle fprinkling of Water l!- The A3s alfo of St. Laurence, who fuffer'd Martyrdom about the feme time as St. Cyprian, tell us how one of the Soldiers that were to be his Executioners, being converted, brought a pitcher of Water for St. Laurence to baptize him with. And laftly St. Cyprian, being confulted by one Magnus, in reference to the validity of Clinick Baptifm (i. e. fuch as was adminiftred to tick Perfons on their Beds by Afperfion or Sprinkling) not only allows, but pleads for it at large, both from the nature of the Sacrament, and defign of the Inftitution '. It is true, fech Perfons as were fo baptiz'd, were not ordinarily capable of being admitted to any Office in the Church m : But then the reafon of this, as is in timated by the Council of Neocafarea, was not that they thought this manner of Baptifm was lefs effeaual than the other, but becaufe fuch a Perfon' s coming to the Faith was not voluntary, but of neceflity. And therefore it was pro vided by the feme Council, that if the Diligenre and Faith of a Perfon fo baptiz'd did afterwards prove commenda ble ; or if the fcarcity of others, fit for the holy Offices, did by any means require it, a Clinick Chriftian might be admitted into holy Orders n. However, except upon extraor dinary occafions, Baptifm was feldom, or perhaps never, adminiftred for the four firft Centuries, but by Immerfion or Dipping. Nor is Afperfion or Sprinkling ordinarily us'd, to this day, in any Country that was never fubjea to the Pope °- And among thofe that fubmitted to his autho rity, England was the laft place where it was receiv'd p. Tho' it has never obtain'd fo far as to be enjoin'd, Dipping having been always prefcrib'd by the Rubrick. The Sa/if- 1 Eufeb. Hift Eccl. 1. 6. e. y. I " Eufeb Hift. Eccl. 1. 6. t. 43. * Quis enim tibi, tarn infida Posni- I " Concil. Neocsef. Can. 12. tentix Viro, afperginem unam cujuflibet | ° See thispnv'd in Dr. WallV Hifio- Aquz commodabit? Tertul. de Poeni- j ry of Lifant-TSaptifm, Fart a. chap. 9. tentia, c. 6- I $• 2. ' Cypr. Ep. 69. ad Magnum, pag. I t Or. Wall, ibid. i8y, &c, 1 bury 3<*4- Of the Miniftration Chap. 7. bury Miffal, printed in 15-30. (the laft that was in force be- V^YV fore the Reformation) exprefly requires and orders Dip ping. And in the firft Common-Prayer Book of King Edward VI. the Prieft's general Order is to Dip it in the Water, fo it be difcreetly and warily done ; the Rubrick on ly allowing, // the Child be weak, that then it fhall fuffice to pour Water upon it. Nor was there any alteration made in the following Books, except the leaving out the Order to dip it thrice, which was prefcrib'd by the firft Book. How Affufi- However it being allow'd to weak Children (tho' ftrong y"frSpf'!fk~ enough to be brought to Church) to be baptiz'd by Affufi- cameinprac on ; many fond Ladies at firft, and then by degrees the the. common People, would perfuade the Minifter that their Children were too tender for Dipping. But what princi pally tended to confirm this practice, was that feveral of our Englijh Divines flying into Germany and Switzer land, &c. during the bloody Reign of Queen Mary, and returning home when Queen Elizabeth came to the Crown, brought back with them a great love and zeal to the cuftoms of thofe Proteftant Churches beyond Sea, where they had been fhelter'd and receiv'd* And confequently having ob ferv'd that in Geneva, and fome other places, Baptifm was order'd to be perform'd by Affufion q, they thought they could not do the Church of England a greater piece of Ser vice, than to introduce a practice diaated by fo great an Oracle as Calvin. So that in the latter times of ,Queen Elizabeth, and during the Reigns of King James and King Charles J. there were but very few Children dipp'd in the Font. And therefore when the Queftions and Anfwers •in relation to the Sacraments were firft inferted at the end of the Catechifm, upon the Acceflion of King James I. to the Throne-, The Anfwer to the Queftion, What is the outward vifible Sign or Form in Baptifm , was this that follows ; Water, wherein the Perfon baptiz'd, is dipped, or fprinkled with it in the Name of the Father, &c. And afterwards when the Direclory was put out by the Parlia ment, Affufion (to thofe who could fubmit to their Ordi nance) began to have a fhew of Eftablifhment; it being de clared not only lawful, but fufficient and moft expedient that Children fhould be baptiz'd, by pouring or fprinkling of Wa ter on the Face. And as it were for the farther prevention of Immerfion or Dipping, ,it was particularly provided, that Baptifm fhould not be adminiftred in the places where 1 See Calvin's Inftitutions, 1. 4. c. iy. §. 19. and Tiafiac. Tfeeolog. Catechif. mus, pag.y7. Ed. .Beza;, iyj6. ; ** Fonts, of 'Publick Baptifm of Infants. 365 Fonts, in the time of Popery, were unfitly and fuperfthioufty SeSt. 3. plac'd. And accordingly (which was equal to the reft of V^V"V their Reformation) they chang'd the Font into a Bafon ; which being brought to the Minifter in his reading Desk, and the Child being held below him, he dipp'd in his Fin gers, and fo took up Water enough Juft to let a drop or two fall on the Child's Face r. Thefe Reformers, it feems, could not recollea, that Fonts, to baptize in, had been long us'd before the times of Popery, and that they had no where been difcontinued from the beginning of Chriftianity, but in fuch places where the Pope had gain'd authority. But our Divines at the Reftoration underftanding a little bet ter the fenfe of Scripture and Antiquity, again reftored the Order for Immerfion : However for prevention of any dan ger to the Child, the Prieft is advis'd to be firft certified that it will well endure it. So that the Difference between the old Rubrick, and what it is now, is only this. As it ftood before, the Prieft was to dip, unlefs there was an averment or allegation of Weaknefs ; as it ftands now, he is not to dip, unlefs there be an averment or certifying of Strength, fufficient to endure it. This Order, one would think, fhould be the moft unex ceptionable of any that could be given ; it keeping as clofe to the primitive rule for Baptifm, as the Coldnefs of our Region, and the Tendernefs wherewith Infants are now us'd, will fometimes admit. ThO' Sir John Floyer, in a difcourfe on Cold Baths, hath fhewn from the nature of our Bodies, from the rules of Medicine, from modern experi ence, and from ancient Hiftory, that nothing would tend more to the prefervation of a Child's health, than dipping it in Baptifm. However, the Parents not caring to make the experiment, take fo much the advantage of the refe rence that is made to their judgments concerning the Strength of their Children, as never to certify they may Well endure Dipping. It is true indeed the queftion is now feldom ask'd ; becaufe the Child is always brought in fuch a Drefs, as fliews that there is no intention that it fhould be dipp'd. For whilft Dipping in the Font continued in fafhion, they brought the Child in fuch fort of clothing, as might be taken off and put on again without any hindrance or trouble. But fince the Church not only permits, but requires Dipping, where it is certified the Child may well endure it; and confequently fince the Minifter is always ready to dip, See Or.Wall'j Hiftory of Infmi-Tiaptifm, Part t, chap. 9. pag. 47:. Edit. 2, when- 3<5*j any fhould urge the not dipping or immerfing, as a plea for feparation. Trine im- §. 2. But to proceed: By King Edward's firft Book, the nierton an Minifter is to dip the Child in the Water thrice; firft dip- X'."" P'*g the ri&ht Sidei fi^ndly, the left Side; the third time, dipping the Face toward the Font. This was the general praaice of the primitive Church, viz. to dip the Perfon thrice, i. e. once at the Name of each Perfon in the Tri nity, the more fully to exprefs that fecred Myftery'. Tho' fome later writers fay this was done to reprefent the Death, Burial, and Refurreaion of our Saviour, together with his three days continuance in the Grave". St. Auftin joins both thefe reafons together, as a double Myftery of this ancient Rite, as he is cited by Gratian to this purpofe w. Several of the Fathers, that make mention of this cuftom, own, that there's no command for it in Scripture : But then they feeak of it as brought into ufe by the Apoftles * ; and therefore the $oth of the Canons that are call'd Apoftoli- cal, depofes any Bifhop or Presbyter that adminifters Bap tifm without it. Why difcm* But afterwards when the Arians made a wicked advan- thmid. tage 0f tf,is dftojj^ by perfuading the People that it was us'd to denote that the Perfons in the Trinity were three diftina Subftances ; it firft became a cuftom y, and then a Law% in the Spanifh Church, only to ufe one fingle Im merfion ; becaufe that would exprefs the Unity of the God head, while the Trinity of Perfons would be fufficiently de noted, by the Perfon's being baptiz'd in the Name of the Father, Son, and Holy Ghoft, However, in other parts of the Church, Trine Immerfion moft commonly prevail'd, as it does in the Greek Church to this very day \ Upon what account it was omitted in the fecond Book of King Edward, I do not find : But there being no Order in the room of it, to confine the Minifter to a fingle Immerfion, I prefume it is left to his judgment and difcretion to ufe which he pleafes. r "Tertul. adv. Prax. c. 26. p. fi6. A. 8c de Coron. Mil. c. 3. B<(il. de Sp. Sana. c. 27. Hieron. adv. Lucif.c. 4. Hierar. Ecclef.1 c. 2. Ambrof. de Sa- crairt. 1. 2. c. 7. Can. Ap. yo, Baf. 92, "Leo 9. 0 Greg. Nvff. de B,ipt.Chrifti,Tom. 3. p. 372. Cyril. Catech. My(lag.2. n. 4, Leo. Ep. 4. ad Epif. Siculos, a 3. " Aug. Horn. 3. apud Gratian. de Confecrat. Dill. 4. c 78. • x Tercul. de Coron. Mil, t. 3. p. 102. A. Cyril. Catech. Myftag. 2. S- 4. pag. 286. B. Siizomen. Hift. Eccl. 1. 6. c. 26. p. 673. D. Hieron. adv. Lucif. y Concil. Conftant. Can. 7. Greg. Epifl. ad Leandrum Reg. lib. i.e. 41. 1 Concil. Tolet. 4. Can. 6. Tom. y. col. 1706. * J«JlVPaulRycautanith the UnSion of his holy Spirit, and bring thee to the inheritance of everlafting life. Amen. Whether this Whether the Compilers of Kirtg Edward's Liturgy de- UnBim he- fign'd this as a continuance of the Unaion that anciently *"mlrCon-made a Paft of the °ffice of BaPt!fi*i or of the Unaion firmation. which, tho' frequently us'd at the fame time with Baptifm, was yet rather a ceremony belonging to Confirmation, is not clearly to bedifcovered. According to the beft of my ' Judgment, I take it rather to be thelatter: For the Unaion that was an immediate ceremony of Baptifm, was always applied as foon as the Party to be baptiz'd was uncloth'd, and before his Entrance into the Water f': Whereas the Unai on enjoin'd by King Edward's Liturgy is order'd to be applied after the Child is thorowly baptiz'd. For this rea fon, I do fuppofe, it was continu'd as aRelick of the Unaion which the Prieft us'd to perform preparatory to Confirmation. And what makes my Opinion the more pro bable, is, that in the old Office for confirmation, in that Book, there is no Order for the Bifhop to anoint thofe whom he confirms ; which yet it is not to be imagin'd our Reformers (who fhew'd fuch regard to all primitive cu- ftoms) would by any means have omitted, if they had not known that the ceremony of Urifiion had been perform'd before. But to help the Reader to a clear notion in this matter, it will be neceffary to give him fome little light in to the ancient praaice in relation to both thefe Unaio'ns. *Te dt\?in- ^e mu^ know tnen tnat tne Unaion that was us'd be- ™"ftidi»~th'fore Baptifm, was only with pure Oil 8, with which the pimithe Party was anointed juft before he entred the Water, to fig- Chnnh. nify that he was now becoming a Champion for Chrift, and was entring upon a ftate of conflia and contention againft the allurements of the world : In allufion to the cuftom of the old Wreftlers or Athletce, who were always anointed f Conftit. Apoft 1. 7.C. 23. Quseft.id 1 8 See the Authorities cited ia the /ore- Orthodox. 1 37. Eccl.Hierarch. 1 2. | going Note, againft of Tublkk Baptifm of tnfanh. i 69 againft their folemn games, in order to render them more Sea. 3. fupple and aaive, and that their Antagonifts might take thelefs advantage and held of themh. This was commonly call'd the Unaion of the myftical Oil: Whereas the XJn&i* on wherewith the Party was anointed after Baptifm, was call'd the Uncfion or Chrifm, being pefform'd with a mix'd or compound Unguent, and applied by the Bifhop at the time of the impofition of his Hands^ partly to exprefs the Bap tifm with Fire, of which Oil, we know, is a proper mate rial, partly to fignify the invifible Unaion of the holy Spi rit', and partly to denote that the Perfon fo anointed is ad mitted to the privileges of Chriftianity, which are deferib'd by the Apoftle to be a chofen Generation,- a Royal Priefthood^ an holy Nation \ &c. in the defignation to which Offices, Anointing was generally us'd as a Symbol. And this ac count Tertullian "favours', where fpeaking of the Unaion that follow'd Baptifm, he tells us it "was deriv'd from the ancient, i. e. the Jewifh, Difcipline, where the Priefts were wont to be anointed to their Office. But farther, the anointing in Baptifm might be perform**! by either a Deacon or Deaconefs™; whereas theGhrifhi that belong'd to Confirmation, could not at firft be ordinarily applied by any under the Order of a Bifhop. Afterwards indeed when Chriftianity began to fpread far and wide, fa that Bifhops could not be procur'd upon every extraordinary emergency ; the Bifhops found it neceffary to give liberty to the Presbyters to anoint thofe whom they baptiz'd, irt cafe of extremity ; that fo, if a Bifhop could not be fent for in convenient time, a tick member of the Church might not depart wholly depriv'd of all thofe fpiritual afiiftances which Confirmation was to fupply.v However, the privi lege of making and confecrating the holy Unguent, and the Rite of laying on of Hands, they ftill referv'd to them* felves ; and only took care to fupply their Presbyters with due quantity of Chrifm, that they might not be without it upon any neceflity n. And this, tho' at firft indulged- only upon occafion, came in a little time afterwards to be the general praaice : infomuch that for the Presbyter to anoint h Chryf. Horn. 8. in Ep. ad Coloffi Ambrof! de Sacram. 1. i t. 2. 1 2 Cor. i. 21, 22. 1 John ii.2.0, 27. * x Pet. ii. 9. 1 Tertul. de Bipt. c. 7. m Conft. Apoft. 1. %. c. ty, 16. ¦> Cuncil. Araufican. Can. 1. Concil. Carthag. 4. Can. 36. Concil;Toletan. r. Can. 20. "Snt fee this prev'd more at large i» Dr. Hammond de Confirmati ons cap. 2. Se&. 3, 4. and Mr.U'wff- h.itn'i Antiattities, Book 12. chtZ.Vol, 4. p. 379, &c B b In Of the Miniftration in Baptifm, became the ordinary method ; and the Bifhop, when he confirm'd, had nothing to do but to impofe his Hands, except by chance now and then to apply the Chrifm to a Perfon that by accident had mifs'd of it in his fkptifm0. ^ And this I take to be the Unaion intended in the Form we are now fpeaking of, as well for the reafons above mention'd, as becaufe this, of the two, appears to have been the moft ancient and univerfel, and fo the moft likely to be retain'd by our Reformers. Bucer indeed prevail'd for the leaving out the, ufe both of this and the Chrifom at the next Review ; not becaufe he did not think them of fuf ficient Antiquity or Standing, or of good ufe and edificati on enough where they were duly obferv'd ; but becaufe he thought they carried more fhew of regard and reverence to the Myfteries of our Religion than men really retain'd ; and that confequently they tended to cherifh Superftition in the minds of People, rather than Religion and true God- iinefsp. The Anti quity and Meaning of the Sign of the Crofs. The Recep- VII. But to return to our own Office : The Child, being tion of the now baptiz'd, is become a member of the Chriftian Church, fitorfT «*o which the Minifter (as a Steward of God's Family) doth folemnly receive it. And for the clearer manifeftatioa that it now belongs to Chrift, folemnly figns it in the Fore head with the Sign of the Crofs. For the better under- ftanding of which primitive ceremony, we may obferve that it was an ancient Rite for Matters and Generals to mark the Foreheads or Hands of their Servants and Soldiers with their Names or Marks, that it might be known to whom they did belong : And to this cuftom the Angel in the Revelation is thought to allude % Hurt not the Earth, &c. till we have foaled the Servants of our God in their Fore-heads : Thus again r, the retinue of the Lamb are feid to have his Father's Name written in their Foreheads. And thuSj laftfy, in the feme Chapter, as Chrift's Flock carried his mark on their Foreheads, fo did his great ad- verfary the Beaft fign his Servants there alfo ' : If any ****** Jhall receive the mark of the Beaft in his Forehead or in his Hand, &c. Now that the Chriftian Church might hold fome Analogy with thofe fecred applications, fhe conceiv'd it a moft fignificant ceremony in Baptifm (which is our firft • Concil'. Arauf. Can. i. V Buceri Script. Angl. p. 478-., * Chap, vii. ver. 3. V Cha.p. xiv. <" Ver. $, ad- of Tublick Baptifm of Infants] 371 admiffion into the Chriftian Profeflion) that all her Chil- Sea. 3. dren fhould be fign'd with the Crofs on their Foreheads, fig- \^yy\J nifying thereby their confignment up to Chrift ; whence it is often call'd -by the antient Fathers, the Lord's Sknet, and Chrift's Seal. And it is worth obferving, that this Mark or Sign feems to have been appropriated from the very beginning to fome great Myftery : The Ifraelhes could overcome the Amale- kites no longer than Mofes by fit -etching out his Arms con tinued in the Form of a Crofs '; Which undoubtedly pre- figur'd that Our Salvation was to be obtain'd thro' the means of the Crofs : As was alfo farther fignified by God's com manding a Crofs (for that Grotius fuppofes to be the Mark underftood) to be fet upon thofe who fhould be fev'd from a common deftruaion ". But to come nearer : When our bleffed Redeemer had* expiated the Sins of the world upon theCrofs; the primitive Difciples of his Religion (who, as Minutius Felix affirms, did not worftip the Crofs) did yet affume that Figure as rhe badge of Chriftianity : And, long before material CroC- fes were in ufe, Tertullian tells us, that " upon every Mo- " tion, at their going out, or coming in, at Drefting, at " their going to Bath, or to Meals, or to Bed, or whatever " their Employment or Occafions call'd them to, they M were wont" [frontem Crucis fignaculo terere~\ to mark, Or (as the word fignifies) " to wear out their Foreheads " with the Sign of the Crofs; adding, that this was a prac tice which " Tradition had introduced, Cuftom had con- " firm'd, and which the prefent Generation receiv'd upon " the credit of that which went before them w." It is pre tended indeed by our adverfaries, that this is only an au thority for the ufe of this ^ign upon ordinary occafions, and gives no countenance for ufing it in Baptifm. Sup- pofe we fhould grant this ; it would yet help to fhew from fome other paffages in the feme Author, that the feme Sign was alfo us'd upon religious accounts. Thus, in his Book concerning the RefurretSion of the Flefh, fhewing how inftrumental the Body is to the Salvation of the Soul, he has this expreffion ; " The Flefh is wafh'd, that the " Soul may be cleans'd ; the Flefh is anointed, that the " Soul may be confecrated ; the Flefh is fign'd, that the " Soul may be fortified ; the Flefh is overfhadow'd by the ] A.., ' Exod. xvii. if, 12, 13. ] " Tert. de Coron, Mil. e, 3. p. 102; ; Ez.ek. ix. 4. I A. B. B b 1 * fax- 37 2 Of the Miniftration Chap. 7. " imjjpfition of hands, that the Soul may be enlightened VVV^ " by the Spirit of God ; the Flefh is fed on the Body and " Blood of Chrift, that the Soul may receive nourifhment " or fatnefs from God*." Thus again, in another place, fhewing how the Devil mimick'd the holy Sacraments in the Heathenifh Myfteries ; " He baptizeth fome (faith he) " as his faithful believers ; he promifes them Forg ivenefs " of their Sins after Baptifm, and fo initiates them to " Mithra, and there he figns his Soldiers in their Fore- " heads, &c. Y " Now here is plainly mention of figning or marking the Flefh, and figning too in the Forehead, even in the celebration of religious Myfteries ; and we know no Sign they fo religioufly efteem'd, but what Tertullian had in the other place mention'd, viz. the Sign of the Crofs. I won't indeed be certain, but that the finging in both thefe places may refer to the Crofs which was made upon the Forehead, when they were anointed in Confirma tion: But ftill this proves that Crofting on the Forehead was us'd upon religious, as well as ordinary occafions ; that it was us'd particularly at Confirmation , and therefore it is highly probable it was us'd alfo in Baptifm : Since they who us'd it upon every flight occafion, and made it a conftant part of the Solemnity in one Office, would not omit or leave it out in another, where- the ufe of it was full as pro per and fignificant. We have gain'd fo much therefore from Tertullian's authority, that the ufe of the Crofs, even in religious Offices, was, in his time, a known Rite of Chriftianity. This will gain an eafier belief to a paffage among the works of Origen, where there is exprefs menti on of fome who were Jignd with the Crofs at their Bap tifm7; and better explain what is meant by St. Cyprian, when he tells us, that " thofe who obtain mercy of the " Lord are fign'd on their Forehead*," and that " the Fore- " head of a Chriftian is fenaified with the Sign of Godb. But farther in Lacfantius, we find that Chriftians are de- fcrib'd by thofe that have been mark'd upon the Forehead with the Crofs". Again, St. Bafil tells us, that " an Ec- * Caro aublitur, ut Anima-emacu- letur; Caro unguitur, ut Anima con- fecreturj Caro fignatur, uc & Anima inuniatur ; Caro Manus Impofitione adumbratur, ut & Anima Spiricu illu- minetur; Caro Cor pore & Sanguine Chrifli vefcitur, ut & Anima de Deo faginetur. Tertul. de Refurrefl. Car ols, c. 8. / Tinguic Be ipfa quofdam, utique credentes te fideles fuos: Expiationem deliQorum de Lavacro repromittit, fie fie adbuc initiatMithrar. Signal illicit! Frontibus Milites fuos. Tertul. de Prefer, adv. Heretic, c. 40. * Horn. 2. in Pf. 38. Part. 1. p. 199. « De Unit. Ecclef. p. 116, q De Lapf. p. 112. f L. 4. c, 2$. clefiaftical of Tu&lick Baptifm of Infants. m " clefiaftical Conftitution had prevail'd from the Apoftles Sea. 3. " dayi, that thofe who believ'd in the Name of the Lord V^*Y"V4 " Jefus Chrift fhould he fign'd with the Sign of the Crofs d. St. Chryfoftom again makes it the glory of Chriftians, that " they carry in their Foreheads the Sign of the Crofs'." And laftly St. Auftin, fpeaking to one who was going to be bap tiz'd, tells him f, that he was " that day to be fign'd with " the Sign of the Crofs, with which all Chriftians were " fign'dp (i. e. at their Baptifm.) I need not furely (after this long detail) inftance in the writings of any other of the Fathers, who frequently us'd being fign'd in the Forehead for being baptiz'd. I fhall only add this Remark^ That the firft Chriftian Emperor Con- ftantine the Great, had hisDireaions fromHeayen to make the Crofs the great Banner in his wars, with t his Motto on it, 'Br Tiilcj) iU», By this Sign thou Jhalt overcome E. And fure we cannot fuppofe, that our bleffed Lord would, byfo immediate a revelation, countenance fuch a Rite as this already us'd in the Church, if he had refented it before as fuperftitious and unwarrantable. And we may add, that we ought not to be too petulant againft that, which the ho ly Spirit has fometimes fignaliz'd by very renown'd Mira cles ; as thofe who confult the Ecclefiaftical Hiftori.es of the beft authority cannot but be convinc'd. In a word, when any are receiv'd into the Society of our Religion, it is as lawful to declare it,by a Sign, as by Words. And fure ly there is no Signature fo univerfelly known to be the Mark of a Chriftian as that of the Crofs, which makes St. Paul put the Crofs for Chriftianity it felf h ; the belief of a crucified Saviour being the proper Article of the Chriftian Faith diftinguifhing the profefrbrs of it, from all other kinds of Religion in the world) §. 2. There were anciently indeed in the primitive neCrefi,»by Church, two feveral Signings or Markings with the Crofs, madettia viz. one before Baptifm, as was order'd by the firft Liturgy "Baf"Jm' of King Edward, as I have already obferv'd in page 3^-4. the other afterwards, which was us'd at Confirmation, and' which (as I fhall fhew hereafter) was alfo prefcrib'd by the feme Book of King Edward * De Sp.SanS. t, 17. Tom. 2, p. *io. D. « Chryf. in Pfalm. no. f A«g. de Catech. Rudibas. e. 10. 6 Eufeb. de Vi:a Conftant, 1. 1. c. 28, 29, p. 422. b 1 Cor. 1.17, 18. Gal. v. 11. Phil. Ui. 18. B b 3 In 374 Chap. 7. Of the Miniftration Jr , In a word, the Crofs in Baptifm, till of late years, ha*' \s~f\J been fo inoffenfiveto the moft fcrupulous minds, that even Bucer could find nothing indecent in it, if it was us'd and apply'd with a pure mind- He only difapprov'd of direa- ing the Form that was us'd at the impofiflg of it, to the Child it felf, who could not underftand it. For which reafon he wifh'd it might be turn'd into a Prayer '. The Reviewers of our Liturgy did not indeed exaaiy comply with him, but however they have ordered the Form to be fpoken to the Congregation, and, farther to remove all manner of fcruple, have defer'd the figning with it till af ter the Child is baptiz'd, that fo none may charge us with making the ceremony effential to Baptifm^ which is now finifhed before the Crofs is made? and which is efteem'd, in cafe of extremity, not at all deficient, where it is celebrated without it. §. 3. The Forehead is the Seat of Blufhing and Shame ; for which reafon the Child is to be fign'd with the Crofs on that part of him, in token that hereafter he fhall not be a- ftoam'd to confefs the Faith of Chrift crucified, &c. Why made upon the Forehead. Sed. 4. Of the Concluding Exhortations and prayers. The Exhor tation. I. *Tp H E holy Rite being thus finifh'd, it is not decent to X turn our backs upon God immediately, but that we fhould complete the Solemnity by Thankfgiving and Prayer : And therefore that we may do both thefe with due Underftanding, the Minifter teaches us in a ferious Exhortation, what muft be the fubjeas of our Praifes and Petitions. SfeLord's II. And fince (as we have already "hinted) the Lord'sPray- Prayer. gf was prefcrib'd by our Saviour to his Difciples as a badge of their belonging to him ; it can never be more reafonable or proper to ufe it than now, when a new Member and Dif- ciple is admitted into his Church. And therefore whereas, in other Offices, this Prayer is generally plac'd in the be ginning ; it is here referv'd till after the Child is baptiz'd, and receiv'd folemnly into the Church ; when we can more properly call God, Our Father, with refpea to the Infant, ! Buceri Script, Anglicam p. 479. \ k Introdufl. p»g. 4. who of Tuklick Baptifm of Infants. 3 7$ who is now by Baptifm made a Member of Chrift, and SeSt. 3. - more peculiarly adopted a Child of God. And this is ex- (,/y\> aaiy conformable to the primitive Church : For the Cate chumens were never allow'd to ufe this Prayer, till they had firft made themfelves Sons by Regeneration in the Waters of Baptifm '. For which reafon this Prayer is frequently, by the ancient writers, call'd, The Prayer of the Regenerate, or Believers, as beings properly fpeaking, their privilege) and birthright in. III. After this follows a Prayer, wherein we firft give The Co\u&: God thanks for affording this Child the benefits of Bap tifm ; and then pray for his Grace to affift it in the whole courfe of its Life \. IV. And laftly, becaufe nothing tends more direaiy to The Applica ble fecuring of Holinefe and Religion, than a confcienti- ^V0^1" ous performance of this vow of Baptifm ; here are added GodUU1"!' endeavours to our Prayers for the fulfilling thereof. In the firft Ages, when thofe of Difcretion were baptiz'd, the Ap plications were direaed to the Perfons themfelves (as they now are in our Office of Baptifm for thofe of riper years ;) But fince Children are now moft commonly the fubjeas of Baptifm, who are not capable of Admonition, here is a fe- rtous and earneft Exhortation made to the Sureties. §. 2. Which if it be well confider'd, will fhew how The uiprac- bafe it is for any to undertake this truft merely in compli- «<«»/«*«- ment; how abfurd to put little Children (whofe bond is^"^/* not good in human Courts) upon this weighty Office ; and Sureties. alfo how ridiculous for thofe who have taken this duty upon them, to think they can fhake off this charge again, and af- fign it over to the Parents. But yetfthis is frequently the cuftom of this licentious Age, and the chief occafion of many' People's falling into evil principles and wicked prac- ¦f- Note, that this Prayer with the foregoing Exhortation and Lord's Prayer, were firft added to the fecond Book of King Ed ward : His firft Book ordering the Application to the Godfathers, &c. to be us'd as foon as the Child was baptiz'd. 1 ChryfofJ. Horn. 2. in 2 Cor. Tom. 3- VH-SSi- lint 21. 22. Aug. Horn. 29. de Verb. Apoft. & Serm. J9. cap. 1. Tem. j. csl. 345. D. & S«m.6r. c.i. col. 119. C. in Append, ad Tom. ;. m 'Eu^h ri/r^v. Chryf.,Hom. 10. in Coloff.Tom.4. pag. 142.Iin.41. Orath Fidelium. Auguft. Enchirid. c 71. B b 4 tices 376 Of the Mmiftration &c. Chap. 7. tices, which might be eafily prevented, if the Sureties wonld y-yV do their duty, and labour to fit their God-Children for Co»- fir motion, and bring them to it ; which therefore the Mini* fter is in the laft place to advef tife the Sureties of * : For till the Child by this means enters the Bond in his own Name, the Sureties muft anfwer for all mifearrigies thro' their neglea ; whereas as fopn as the Child is confirm'd, the Sureties are freed from that danger, and difcharg'd from all but the duty of Charity. The Office being thus ended, the firft Common-Prayer pioufly adds , And fo let the Congregation depart in the Name of the Lord. * In all the former Books this Advertifement concerning Con firmation was only a Rubrick directing the Minifter to command that the Children be brought to the Bifiop, &c. But in the laft Re view, it was turn'd into a Form tp be fpoken to the People. APPSN- APPENDIX I. to CHAP. VII. OF THE MINISTRATION O F Private Baptifm of Children HOUSES*. Mmiiximti Sed:. i, Of the Rubricks before the Office* N this and the following Office, I am only Se&. r. to takie notice of fuch particulars, as are dif- v_^y*\^ feren/ from the Order for Publick Baptifm of The mtm- Inrahts. Where" either of thefe therefore a- daaion' gree with the former, I muft refer my Reader to the foregoing Chapter, defigning this and the following * The Title pf this Office in both Books of King Edward and that of Queen Elizabeth was this ; Of them that be- baptiz'd in private Houfes, in time ofneceffity. To which was added upon King James's Acceffion the following words ; by the Minifter of the Parijh, or any other latoful Minifter that can be procured. And fo it continued till the Reftoration, when it was alter'd into {he Title that ftands above. 4 Appen- 378 Of the Miniftration App. i- Appendix only for fuch things as I have had no opportu- to nity of mentioning before. Chap 7- XiyXj-~j §• I. The firft Rubrick requires, that The Curates of Rubrick i. every P arijh Jhall often admonijh the People, that they de- approv'd by the Curate. Kubrick 2. §• 2- A11^ that alfo they jhall warn them, that without Nor to be like great caufe and neceffity, they procure not their Children adminiftred t0 j,e baptiz'd at home in their Houfes. But when need jhall tLttt'afa' compel them fo to do, then Baptifm Jhall be adminiftred, on »/ ntcefpty. this fafhion. The Moderation of our Church, in this refpea, is ex aaiy conformable to the ancient praaice of the primitive Chriftians; who (tho' in ordinary cafes they would never admit that Baptifm fhould be adminiftred without the pre fence of the Congregation) yet had fo great a care that none fhould -die unhaptiYd, that in danger of death they allow'd fuch Perfons, as had not gone thro* all their prepa rations, to be baptiz'd at home; but laying an obligation Upon them to anfwer more fully if God reftor'd them a. Se&. 2. Of the proper Minifter of Trivate Baptifm. Bap- 117 HEN Neceffity requires that Baptifinbe privately ad- rifm, aUor»'A VV miniftred, the Minifter of the Parijh, or {in his ab- iy oKrChnrth fence) feme other lawful Minifter is to be procur'd. This is Met'Jtafhn an ^r^er' which was not made till after the Conference at Hampton-Court, upon the Acceffion of King James I. to the Throne. In both Common-Prayer Books of King Ed ward, and in that of Queen Elizabeth, the Rubrick was only this, Firft, let them that be prefent, call upon God for his grate, and fay the Lord's Prayer, if the time will fuf fer ; and then one of them Jhall name the Child, and dip him in fhe Water, or pour Water upon him, faying thefe wordsi N. F baptize thee, &c. Now this, it is plain from the Wri tings and Letters' of our firft Reformers, was originally de fign'd to commifiion Lay- Perfons to baptize in cafes of Ne ceffity: Being founded upon an error, which our Re- " Concil. Laodicefi. Can. 47. Ton. 1, col. 1 505. A. formers- of Tr/vate Baptifm of Infants'. 379 formers had imbib'd in the Romifh Church, concerning the Sea?*2. impoflibility of Salvation without the Sacrament of Bap- W\V tifm : Which therefore, being in their opinions fo abfolute- ly neceffary, they chofe fhould be adminiftred by any body that was prefent, in cafes of extremity, rather than any fhould die without it. But afterwards, when they came to have clearer noti- 7s»t after* ons of rhe Sacraments, and perceiv'd how abfurd it was ^rJ'h ^jf to confine the mercies of God to outward means ; and Uoufelof ' efpecially to confider that the Salvation of the Child might Convocation, be as fefe in God's Mercy, without any Baptifm, as with one perform'd by Perfons not duly commiflion'd to admini fler it : When the Governors of our Church, I fay, came to be convinc'd of this, they thought it proper to explain . the Rubrick abovemention'd, in fuch manner as fhould ex- elude any private Perfon from adminiftring of Baptifm. Accordingly when fome Articles were pafs'd by both Houfes of Convocation in the year i S7S- tne Archbifhop and Bifhops, (who had Power and Authority in their feveral Diocefes to refotve all doubts concerning the manner how to ttnderfland, do, and execute the things contain' d in the Book ofh Common-Prayer) uhanimoufiy refolv'd, that even Private Baptifm, in cafe of Neceftity, was only to be adminiftred by a lawful Minifter or Deacon ; and that all other Perfons fhould be inhibited to intermeddle with the miniftring of Baptifm privately, as being no part of their Vocation *. * This Article being very remarkable, I fhall here fet it down in the words of the Record. Twelfthly, And whereas fome ambiguity and doubt has arifen a- mongft diverfe, by what Perfons Private Baptifm is to be adminiftredi for af much as by the Book of Common-Prayer allow'd by ftatute, "the Bifhop of the Diocefe is to expound and refolve all fuch doubts as jhall arife concerning the manner, how to unaerftand, do, and execute the things contain 'd in the faid Book ; it is now by the faid Archbifhop and Bifhops expounded and refolved, and every of them dotb expound ' end refolve, that the faid Private Baptifm, in cafe of neceftity, is only to be miniftred by a lawful Minifter or Deacon, call'd to be pre fent for that purpofe, and by none other. And that every Bifhop in his Diocefs fhall take Order, that this expofetion of the faid doubt fhall be publifh' d in writing, before the firft day ofMzy next coming, in every Parifh-Church of his Diocefs in this Province; and thereby ' all other Perfons Jhall be inhibited to intermeddle with the Miniftry tf Baptifm privately, it being no part of their Vocation c. _... — ^^^_ , ' See the Preface concerning the Ser- I 447. and Mr. Collier"* Hiftory, Vol. *. . vice of the Church. I p. rj». • Sifliop GibfonV Codex, Vol. i.pag- 1 Bifeop j8o Of the Miniftration App. i. to Chap. 7 Bifhop Gfbfou tells us, this Article was not publifh'd in the printed Copy : But whether on the feme account that the fifteenth Article was left out (which was, that Marriage \s"yT\J yttiight be folemnis'd at any time of the year, provided the Banns were duly publifh'd, and no impediment objeaed) viz. becaufe difepprov'd by the Crown, he cannot certainly tell c ; But it feems, by the account that Mr. Collier gives us, as if it was publifh'd : For after all the Articles , he only remarks from the Journal of the Convocation, that the Queen refus'd to affent to the laft Article (i. e. the fif teenth abovemention'd) for which reafon (faith he) it was not publifh'd with the reft d, which feems plainly to imply that all the reft were publifh'd. However, whether it was pub lifh'd or not, the bare publifhing of it in writing in every Parijh-Ghurch, of every Diocefs in the Province of Can terbury, by order of the Bifhops, who had undoubted Au thority to explain the Rubrick , was fufficient to reftrain the fenfe of the Rubrick in fuch manner, as fhould inhibit all Perfons not ordain'd from preferring, to intermeddle with the adminiftring of Baptifm. But befides this, Mr. Collier tells us, that notwithftanding none but the Arch bifhop and Bifhops are mentioned for their concurrence in thefe Articles, yet in the Archbifhop's Mandate for the publication, they are feid to be agreed, fettled, and fub- fcrib'd by both Houfes of Convocation c. So that from this time, notwithftanding the Rubrick might continue in the feme words, it is certain it gave no licenfe or permif- fion to Lay-Perfons to baptize. On the contrary the Bi lhops, in their vifitations, cenfur'd the praaice, and de-. clared that the Rubrick infer'd no fuch Latitude f. However, upon the Acceffion of King James I. to the Throne, the matter was again debated in the' Hampton- Court Conference B: The remit of which was, that inftead of thofe words, Let them that be prefent call upon God, &c. the Rubrick fhould be, Let the lawful Minifter, antfthem that be prefent, &c. And inftead of what follows, viz. Then one of them Jhall name the Child, and dip him in the Water, or pour Water upon him, faying; it was order'd that the Child being named by fome one that is prefent, the ' See his Codex, as before. " Mr. Collier** Ecclefiaftical Hiftory, tt before. I Ibid, and p.' fjl. f See "B'fhop Barlow'* Account of tht Conference at Hampton Courr. « Ibid. «r Collier** Hiftory, Vol.'i. p. 6jS. m of Trivate Baptifm of Infants. 3 8 1 faid lawful Minifter Jhall dip it in Water, &c. * And Sea. 2. thus the Rubrick ftood till the Review at the Reftoration, \*sy\J when.it only underwent fome fmall variation ; the Mini fter of the Parijh being firft nam'd as the molt proper Per fon to be fent for, if not out of the way ; but in his ab- fence any. other lawful Minifter is to be call'd in that can be procur'd. The Church only provides that none but a Mi nifter, or one duly ordain'd, prefeme to intermeddle in it : Well knowing that the Perfons, by whom Baptifm is to be adminiftred, are plainly as pofitive a part of the Inftitution, as any thing elfe relating to that Ordinance. And confe quently that the power of adminiftring it muft belong to thofe only whom Chrift hath authoris'd by the Inftitution. 'Tis true, there are fome few of the primitive Writers who allow Laymen to baptize in cafe of neceflity " : But there are more and earlier of the Fathers who diffallow that prac tice ' : And upon mature confideration of the feveral paf- feges, it will generally be found that thefe later, for the moft part, fpeak the Judgment of the Church, whilft the former only deliver their private opinion. And therefore certainly it is a great prefumption for an unordain'd Per fon to invade the Mlnifterial Office without any warrant. What fufficient plea me' Church of Rome can pretend, for fuffering even Midwifes to perform this fecred Rite, I am wholly ignorant. For as to the pretence of -the Child's Danger, we may be fure that its falvation may be as fefe in God's mercy without any Baptifm, as with fuch a one, as he has neither commanded nor made any promifes to : So that where God gives no opportunity of having Bap tifm adminiftred by a Perfon duly commiffioned, it feems much better to leave it undone. If it be ask'd, whether Baptifm, when perform'd by an unordain'd Perfon, be, in the fenfe of our Church, valid * The fecond Rubrick that I have given above in page 378. was alfo then alter'd ; the old one being worded thus. And alfo they fhall warn them that without great caufe and neceftity, they baptize not Children at home in their Houfes : And when great need Jhall compel them fo to do, that then they minifter it on thisfajhion. h Tertul. deBapc. c. 17. p. Z51. A. Concil. Elib. Can. 38. Hieron. Dial. adv. Lucifer, c. 4. 1 Ignat. ad Smyrn. §. 8. Confl. Ap. 1.8 c. 46. Cyprian. & Firmilian. apud Bafil. Ep. ad Amphiloch. c. 1. Vide ft Cyprian, Ep. 76. St Concil. Carthag. inter Cypriani Opera. Hiilarii, alias Am- brof. Com. in Ephef.4. Bafil. utfupra. Chryfoft, Horn. 61. Tom. 7. p. 413. Vid. & Balfamom. in Can. 19. Concil, Sardicenf. ap. Bevereg. Annoc. in Can. Apoft. p. ZQl. and 3 8a Of the Miniftration App. i. and ejfeffuaP. I anfwer, that according to the beft jiidg* _ to ment we can form from her publick Ads and Offices, it Chap.- 7. is not. For fhe not only fuppofes k, that a Child will die unbaptiz'd, if the regular Minifter don't come time enough to baptize it; but in the abovefaid determination of the Bi- s fhops and Convocation, fhe exprefly declares, that even in Cafes of Neceffity, Baptifm is only to be adminiftred by a lawful Minifter or Deacon, and direaiy inhibits all other Perfons from intermedling with it, tho' ever fo privately, as being no part of their Vocation : A plain intimation that no Baptifm but what is adminiftred by Perfons duly ordain ed, is valid or effeaual. For if Baptifm adminiftred by Per fons not ordain'd, be valid and fufficient to convey the Bene fits of it ; why fhould fuch Perfons be prohibited to adminifler it in cafes of real neceffity, when a regular Minifter cannot be procur'd ? It would furely be better for the Child to have it from any Hand, if any Hand could give it, than that it fhonld die, without the advantage of it. Our Church therefore, by prohibiting all from intermedlkig in Bap tifm but a lawful Minifter ; plainly hints, that when Bap- tifin is adminiflxed by any others, it conveys no benefit or advantage to the Child, but only brings upon thofe who- pretend to adminifler it the guilt of ufurping a fecred Of fice : And confequently that Perfons fo pretended'ly bap tiz'd (if they live to be fenfible of their ftate and condi tion) are to apply to their lawful Minifter or Bifhop for that holy Sacrament, of which they only receiv'd a profa nation before. Se&. 3 . Of the Service to be perform'd at the Miniftration of Trivate Baptifm. HAVING feid what I thought wax neceffary in relation to the Mimfter of Private Baptifm, I have nothing to do npw but to run thro' the Office, and to fhew how well it is adapted, for the Miniftration of it. What Prayers Firft then, the Minifter of the Parifh (or, in his abfence, u be us'd any other lawful Minifter that can he procur'd) with them "iifm'ofthe that are prefent, is to call upon God, and fay the Lord's Prayer, Child. ' and fo many of the Colleds appointed to be faid before in the Form of Publick Baptifm, as the time and prefent exi gence will fuffer. £ Can. 69; And of Trivate Baptifm of Infants. 3* 3 And here I humbly prefume to give a hint to my Bre- Sea. 3. thren, that the Prayer appointed for the Confecration of the W-OfN^ Water be never omitted. For befides the propriety of this Prayer to beg a Bleffing upon the Adminiftration in gene ral ; I have already fhew'd how neceffary a part of the Of fice of Baptifm the primitive Chriftians efteem'd the Con fecration of the Water. §. 2. And here it is to be noted, that by a Provincial J^^[fjl Conftitution of our own Church, made in the year 1236. ™ai-ch ethee " (the 26'" of Henry III.) which is ftill in force, neither au is bap- Water nor Veffel, that has been us'd in the Adminiftration f-'t^l} of Private Baptifm, is afterwards to be applied to common ' ,J?° ufes. But out of reverence to the Sacrament, the Water is to be pour'd into the Fire, or elfe to be carried to the Church, to be put to the Water in the Baptiftery or Font : > And the Veffel alfo is to be burnt, or elfe to be appropriat ed to the ufe of the Church ', perhaps for the wafhing of the Church-Linen, as Mr. L'mwood fuppofes m. The lat ter of which Orders, if I am not mifinformd, the late good Bifhop Beveridge oblig'd his Parifhioners to comply with, whilft he was Minuter of St. Peter's in Cornhit, And as to the former it is certainly very unfeemly, that Water once blefs'd in fo folemn a manner, and us'd and applied to fo fecred a purpofe, fhould either be put to common ufe, or thrown away irreverently into the Ken nel or Sink. And I wonder our Church has made nopro- vifion, how the Water, us'd in the Font at Church, fhould be difpos'd of. , In the Greek Church particular care is taken, that it never be thrown into the Street like common Water, but pour'd into a hollow place under the Altar /call'd ©«A«"' has receiv'd by virtue of its Baptifm) he is direaed to do in much the feme Form as is appointed for publick Bap tifm. He reads the Gofpel there appointed, and the Ex hortation that follows it +. After which he repeats the Lord's Prayer, and the Colled, that in the Office for pub lick Baptifm follows the Exhortation. Then demanding the Name of the Child, he proceeds to examine the Godfa thers and Godmothers, whether, in the Name of the 'Child, they renounce the Devil and all his Works, &c. whether ther they call'd upon Cod for grace and fuccour in that neceffity ? And, Whether they thought the Child to be lawfully and perfectly baptized. Which latter queftion was alfo continued quite down to the Reftoration. The words, And bec/iufe fome things effential to the Sacrament may happen Jo be omitted thro' fear or hafte in fuch times of extremity, &c. were firft added to King James's Book, at which time the alteration was made to reftrafn Lay Baptifm, even in cafes of extremity : And therefore thefe words cannot be urg'd to prove that the Church does not hold, that the Commifiion of the Adminiftrator, as well as the Matter and Form is of the Effence of Baptifm. T The Exhortation in this Office as well as in the former, in all the old Books ends with the Repetition of the Lord's Prayer, and- Creed, after which alfo in the fame Books immediately follow the Queftions to the Godfathers and Godmothers ; and then the Prayer, Almighty and everlafting God, &c. (which in our prefent Book flands before thofe Queftions.) This Prayer being ended, the Prieft was alfo formerly to ufe the Exhortation, Forafmuch as this Child, isfc. And fo forth as in publick Baptifm ; which laft words I be lieve only refer'd to the charge that was then to be given to the Godfathers3 &c. to fee the Child confirm'd, as is directed at the end of the publick Office of Baptifm 5 tho' upon leaving out thofe words in our prefent Form of private Baptifm, the Minifter is not di rected £0 give any fuch charge. The Form of receiving the Child into the Congregation, and figning it with the Crofs, with the fllort Exhortation and Prayer that follow it in our prefent Books, do not feem to have been then us'd. But the firft book of King Edward, after the form of Stipulation, orders .the Crifom to be put upon the Child, and the Form to be us'd which I have already given upon, the former Office b- 11 'i i ¦¦ . , * Page 361. C c they 3 86 Of the Miniftration, &c. Appen.l. they believe all the Articles of the Chriftian Faith, and whe- to ther they will obediently keep God's Will and Command" Chap.' 7. ments, &c. For tho' the Child was baptiz'd without God- V./YV fathers at firft, (when, being more likely to die than tg live, there feem'd no occafion for any to undertake for }ts future behaviour;) yet if it lives and is brought to Church, it is fit there fhould be fome to give fecurity, that it fhall be well educated and inftruaed. As foon as this is done therefore, the Child is receiv'd into the Congrega-r tion of Chrift's Flock, and is fign'd with the Sign of the Crofs. After which the Service concludes with thefhankf- ghiing and Exhortation that clofe the Office for publick Baptifm. The Method §. 4. After all, there's a provifion made, that if they 'I ^'"jf1"^ which brins the Infant to Chitrch, do make fuch uncertain if this Hap- r • 1 r-t ¦ n, />• j ¦ tifm be dmbt- anfwer s to the Prieft's queftions, as that it cannot appear fttl. that the Child was baptiz'd with Water, in the Name of the Father, and of the Son, and of the Holy Ghoft {which are tffential parts of Baptifm;) then the Prieft is to baptife it in the Form before appointed for publick Baptifm of Infants; faving that at the Dipping of the Child in the Font, he is to ufe this Form of words, If thou art not already baptiz'd, N. I baptize thee, &c. APPEND. APPEND. II. to CHAP. VII. O F T H E Miniftration of Baptifoi To fuch as are of RIPER YEARS, And able to anfwer for themfelves. The Introduction. fE had no Office in our Liturgy for the Baptifm of Introd. ! Perfons of Riper Tears till the laft Review. For V£>~' tho' in the Infancy of Chriftianity, Adult Per- %1°%Z fons were generally the fubjeas of Baptifm ; yet uji Kevita. -. after the feveral Nations that have been convert ed were become Chriftian, Baptifm was always adminiftred to Children. So that when the Liturgy of the Church of England was firft compil'd, an Office for Adult Perfons was not fo neceffary. But by the growth of Anabaptifm and £>ua- kerifm, during the grand Rebellion, the want of fuch an Of fice was plainly perceiv'd. , For which reafon the Commifli oners appointed to review the Common-Prayer, drew up this which I am now going to make fome remarks upon, which is very ufeful for the baptizing of Natives in our Plantations, when they fhall be converted to the Faith, and of fuch un happy Children of thofe licentious Seaaries I juft now nam'd, as fliall come to be fenfible of the errors of their Parents. C c a Sea. 388 Of the Baptifm of fuch as are of Riper fears. App. 2. Sed. i. Of feme particulars in this Form which differ from the others. A -Week's \XJ HEN any fuch Perfons as are of Riper Years, are ^bVBa^tifm ** t0 ^e baptiz'd; Timely Notice is to be given to '"be gh'en the Bifhop, or whom he jhall appoint for that purpofe, a u the ^>- Week before at the leaft, by the Parents, or fome other difi- fhp,andmhy. ereet Perfons; that fo due care maybe taken for their exami nation, -whether they be fufficiently inftruBed. iff the princi ples of the Chriftian Religion ; and that they may be exhorted to prepare themfelves with Prayers and Fafting for the re ceiving of this holy Sacrament, which was always ftria- Iy enjoin'd to thofe that were baptiz'd in the primitive _.. _ .Church3. i'apftfmap- ' §•. 2- d"d >f they Jhall be found fit, the Minifter is to pointed for the baptize them in the feme manner and order as is appointed mcafion. before for the Baptifm of Infants : Except that the Gofpel Is concerning our Saviour's difcourfe with Nicodemus touch ing the neceffity of Baptifm, which is follow'd by an Ex hortation fuitable and proper. Again, the Perfons to be baptiz'd being able to make the profeflion that is requifite, in their owii Perfons, the Minifter is order'd to put the queftions to them. There are Godfathers and Godmothers indeed appointed to be prefent ; but they are only appoint ed as Witneffes of the Engagement, and undertake no more than to remind them hereafter of the vow and pro feflion which they made in their prefence, and to call upon them to be diligent in inftruaing themfelves in God's word ; &c. the chief part of the charge being deliver'd at laft by the Prieft to the perfons that are baptiz'd. Perfons fo §_ g ft :s convenient 'that every Perfon thus baptiz'd b?coritirm'iftould be confirm'd by tihe Biphop, fo foon after his Baptifm as fom as as conveniently may be, that fo he may be admitted to the Holy may be. Communion. tmeT their §• 4- V any Perfons not baptiz'd in their Infancy, jhall Infancy and be brought to be baptiz' d before they come to years of Difcre- Vears of ftm t0 a„fwer for themfelves ; it may fuffice to ufe the Office Dilcretion, r , ,. J, D '. -r « i r ' , . v J *i J . -" . with what fur pttblick tsaptijm of Infants, or 'in cafe of extreme danger) Form to be the Office for private Baptifm, only changing the^word In- baputfd, fant f0f. child or Perfon, as occafion requires. 3 Juft. Marc. Apol. I. c. 79. p. 116. Tertul. de Bapt. c. 10. p.i32. B. 2 1 CHAP. CHAP. VIIL O F T H E CATECHISM. The Introduction. I N C E Children, in their Baptifin, engage Introd. to renounce the Devil and all his works, ¦w^-y\-J to believe in God, and ferve him ; it is fit Why the c»- that they be taught, fo foon as they are te^lmn,% able to learn, what a folemn Vow, Pro-? ' mife, and Profeflion they have made. Ac cordingly after the Offices appointed for Baptifm, follows A CATECHISM, thai is to fay, An Inftrutffion to be learned of every Perfon, before he be brought to be confirmed by the Biftjop. And this (i.'e. the Catechizing or^ Inftruaing of Children Caachif™ of and others in the principles of Religion) is founded upon Dhine Iafi- C c 3 the""""' 3 90 Chap. 8. and ttniverfal tralllce. CatecUfn of Children or Converts, as proper after "Baptifm as before. Of the Catechifm. * the Inftitution of God himfelf % and is agreeable to the beft examples in Scripture b. As to thej^wj-, Jofephus tells us, that they were above all things careful that their Children might be inftruaed in the Lawc: To which end they had in every Village a Perfon call'd the Inftru£ter of Babes (to Which St. Paul feems to allude d,) whofe bufinefs it was (as we may gather from "Buxtorf} to teach Children the Law till they were Ten years of age, and from thence till they ¦were Fifteen,. -to inftrua them in theTalmud. Grotius tells us f, that at Thirteen they were brought to the Houfe of God in Order to be publickly examin'd ; and, being approv'd, were then declar'd to he Children of the Precept; i. e. they were qblig'd to keep the Law, and were from thenceforth anfwerable for their own Sins. And whereas our Saviour fubmitted himfelf to this examination when he was but twelve years old (for that Grotius fuppofes was the end of his flaying behiud at Jerufalem, and offering himfelf to the Doaors in the Temple ;) it was by reafon of his extraor dinary Qualifications and Genius, which (to fpeak in the Jews own Language) ran before the Command. From the Jews this cuftom was delivered down to the Chriftians, who had in every Church a peculiar Officer, call'd a Catechifi g, whofe Office it was to inftrua the Ca techumens in the Fundamentals of Religion, in fome places for two whole years together h, befides the more folemn catechizing of them during the forty days of Lent, prepa ratory to their Baptifm at Eafter \ %. i. There was indeed fome difference between the Perfons who were catechiz'd then, and thofe whom we inftrua now.. For then the Catechumens were generally fuch as were come to Tears of Difcretion; but, having been born of Heathen Parents, were not yet baptiz'd. So that they catechis'd them before their Baptifm, as we alfo do thofe who are not baptiz'd till they come to Riper Tears. But as to the Children of believing Parents, it is certain that^as they were baptiz'd in Infancy, they could not then, any mope than now, be admitted Catechumens till after Baptifm- Nor is there any neceffity of doing it before, if fo be we take care that due inftruaion be given them, fo foon as they are capable of receiving it. For our Saviour a Deut. vi, 7. xxxu 11, la. Prov. xxii. 6. John xxi. ir, 16. Eph. vi. 4. k Gen. xviii, 19. Lultei. 4. AEts xviii. 2J-. Rom. ii. 18. 2 Tim.iii.i/. P Jofeph. Antiq, 1. 4, c. 8. 6 Rom. ii. 10, e Buxtorf. Synag. Judaic, o 7. f In Luc.iV. ver. 42. 8 Eufeb. Hill. Eccl. 1. 5. c. 10. pag, 17$-. A. 1. 6. c. 3,12, 20. * Concil. Elib. Can. 42. Tom. 1. col. 97J. B. ' Cyril. Catech, Myflag. 1. himfelf Of the Catechifm. 391 himfelf in that C6mmiflion to his Apoftles, Go y*, make SeSt. i. Difciples of all Nations, baptizing them, cjrY. • — teaching them to obferve all things, whatfoever I have comman'dedyou *, feems to intimate that Converts may firft be enter'd into his Church by Baptifin, and afterwards inftruaed in the Fundamentals of their Religion. And indeed ' we read, that when St. Bafil was baptiz'd, the Bifhop kept him in his Houfe fome time afterwards, that he might inftrua him in the things pertaining to eternal life1. And a learned writer affirms, that all baptiz'd Perfons" in the primitive times (altho' they had been catechiz'd before) were yet wont to flay feveral days after their Baptifm, to be more fully catechiz'd in all things neceffary to Salvation m. And therefore there is much more reafon for us to catechize Children after Baptifm, who are naturally incapable of be ing inftruaed beforehand. Sect. r. Of the Form and Contents of the Catechifm. S to the Form of our Catechifm, it is drawn up, af- ^CatecUfm ter the primitive manner, by way of Queftion and ^ay™fo%et- Anfwer : So Philip catechiz'd the Eunuch n, and fo the tion WAn- Perfons to be baptfz'd were catechiz'd in the firft Ages, as fwer# I have already fhewn in difcourfing of the Antiquity of the Baptifmal Vow °. And indeed the very w0rd CATE- n' •»«•'"=»- C H I S M implies as much ; the original i^A,, from upSf)^"' whence it is deriv'd, being a, compound, of 'H#«, which fignifies an Echo, or repeated Sound. So that a Catechifm is no more than an Inftruaion firft taught and inftill'd in to a Perfon, and then repeated upon the Catechift's exa mination. , §. 2. As to the Contents of our Catechifm, it is not a The Contents large Syftem or Body of Divinity to puzzle the heads of •/«¦ young beginners ; but only a fhort and full explication of the Baptifmal Vow. The primitive Catechiims indeed (i. e. all that the Catechumens were to learn by heart be fore their Baptifm and Confirmation) confifted of no k Mac. xxviii. 19, 20. [ cifmi, lib. f. cap. 53. 1 S. Amphilochius in vir. S. Bafil. | " A&s viii. 37. 5 VicecomesdeanciquisRitibusBap- | ° Page 3*5. C c 4 more 392 Of the Catechifm. Chap. 8. more than the Renunciation, or the repetition of the Bap- K*sY**j tifmalVow, the Creed, and the Lord's Prayer: And thefe together with the Ten Commandments, at the Reformation, were the whole of ours. But it being afterwards thought defeaive as to the Doarine of the Sacraments, (which in the primitive times were more largely explain'd to baptiz'd Perfons p ;) King James I. appointed the Bilhops to add a fhort and plain explanation of them^ which was done ac cordingly in that excellent form we fee * ; being pen'd by Bifhop Ovetal, then Dean of St. Paul's, and allowed by the Bifhops q. So that now (in the opinion of the beft Judges) it excels all Catechifms that ever were in the world ; being fo fhort, that the youngeft Children may learn it by heart; and yet fo full, that it contains all things neceffary to be known in order to Salvation. In this alfo its Excellency is very difcernible ; viz. that as all Perfons are baptiz'd not into any particular Church, but into the Catholick Church of Chrift; fo here they are not taught the opinion of this or any other particular Church or People, but what the whole body of Chriftians all the world over agree in. If it may any where feem to be otherwife, it is in the Doarine of the Sacraments : But even this is here worded with fo much caution and temper, as not to contradia any other particular Church : But fo as that all forts of Chriftians, when they have duly confidered it, may fubfcribe to every thing that is here taught or delivered. Sett. 2. Of the Rubricks after the Catechifm. Rubrick »• T ^ ^ Times now appointed for Catechizing of Chil- Catechfm X dren, are Sundays and Holy-days. Tho' Bifhop Cofin how often "> be perform'd- ~~ ' ~~ ' ' * In all the Books from King James's time (when thefe Quefti ons and Anfwers concerning the Sacrament were firft inferted) to the laft Review, the Anfwer to the Queftion concerning the out ward vifible fign or Form in Baptifin, was fomething different from, what it is now, which, with the reafon of it, I have already given in page 362. The Anfwer alfo to the Queftion, Why Infants are baptiz'd, 1$ c. was then a little difficultly, and more obfcurely, ex preffed, viz. Yes, they do perform them by their Sureties, who pro mife and vow them both in thefr names, which when they come to Age, themfelves are bound to perform. ? Vid.S. Cyril. Catechefo Myftag. I 43. AndDr.TH\ct\o\\'t Additional Notes, « Conference at Hampton-Court, frfg. J pag. j8. obferves, Of the Catechifm. 395 Obfetves, this is no Injunaion for doing it every Sunday SeS. s. ' and Holy-day, but only as often as need requires, accord- ov*W! ing to the largenefs or number of Children in the Parifh r. And it is true, that by the firft Book of King Edward VI. it was not requir'd to be done above once in fix Weeks. But Bucer, obferving that this was too feldom, and that in feveral Churches in Germany, there was Catechizing three times a Week ; urg'd, in his cenfure upon this Rubrick, that the Minifter fhould be requir'd to catechize on every ' Holy-day. ' Upon this exception indeed the Rubrick was altered, but expreffed notwithftanding in indefinite terms. So that Bifhop Cofin was of the opinion \ that no obliga tion could be urg'd from hence, that the Minifter fhould perform it on all Sundays and Holy-days. And indeed by the Injunaions of Queen Elizabeth, it was only required upon every Holy-day, and every fecond Sunday fi. e. I fup pofe every other Sunday) in the year". Tho' it is plainly the defign of the prefent Rubrick, that it fhould be done as often'as occafion requires, i. e. fo long as there is any in the Parifh who are capable of inftruaion, and yet have not learned their Catechifm. And therefore in many large Pa- riflies where the Inhabitants are numerous, the Minifter thinks himfelf obliged to catechize every Sunday : Whilft in Parifhes lefs populous, a few Sundays in the year are fufficient to the purpofe ; and therefore in fuch places the duty of Catechifm is referv'd till Lent, in imitation of aa old cuftom in the primitive Church, which, as I have al ready obferv'd, had their more folemn Catechifms during that Seafon. But now how to reconcile the -ro^ Canon to this expofition of the Rubrick, I own I am at a lofs ; For that requires every Parfon, Vicar, or Curate, upon every Sunday and Holy-day, to teach and inftrua the Youth and ignorant Perfons of his Parifh, in the Catechifm fet forth in the Book of Colnmon-Prayer. And this too upon pain of a fliarp Reproof upon the firft complaint, of Sufpenfioa upon the fecond, and Of Excommunication till he will be- reform'd, upon the third. §. 2. The part of the Service where this is to come in, is whytohepe*- . after the fecond Leffon at Evening-Prayer ; Tho' in all thef,""'4 "I"' Common-Prayer Books till the laft Review, it was ordered l^0"* to be done half an hour before Even-Song, i. e. (as the $sj own Sins : After which engagement followed the Prayers of the .Congregation, that God would, blefs and enable them to make good their promife. And from this cuftom. among the Jews, the Rite cf C O N F I R M A T I O N is thought by fome to have been deduc'd. And indeed that there is fome correfpondence between them, is obvious and The -Rite of plain. But ftill I muft affert that the ufe of Confirmation, confirmation \n the Chriftian Church, is owing to a much more divine tofcrntion. original: even to the example and inftitution of our blef fed Lord, who is the Head and Pattern, in all things, to the Church. For we read, that after the Baptifin of Jefus in the River Jordan, when he was come up out of the Water, and was praying on the fhore, the Holy Ghoft de fcended upon him " : Which reprefented and prefigur'd (as fome ancient Fathers c tell us) that we alfo, after our Bap tifm, muft receive the Miniftration of the holy Spirit. And i indeed, all that came to St. John to be baptiz'd, were re- , ' fer'd to a future Baptifm of the Holy Ghoft for their com pletion and perfeaion. / "indeed (faith he) baptize you with Water unto Repentance ; but he that cometh after me Jhall baptize you with the Holy Ghoft and with Fire4. And this was fo neceffary to confirm and eftablifh them in the Go- fpel-Difpenfation, that our Saviour, juft before his Afcen fion, leaves a charge to his Apoftles, who had before re ceiv'd the Baptifm of W^ter, that they fhould not depart from Jerufalem, till they had received the Baptifm of the Spirit, and were endued with Power from on high". For John truly, faith he, baptiz'd with Water, but ye pall be baptiz'd with the Holy Ghoft not many days hence f. Ac cordingly on the day of Pentecoft, they were all vifibly con firm'd and fill' d with the Holy Ghoft, who defcended from Heaven, and fet upon each of them under the appearance qf Cloven Tongues, like as of Fife g. ofApojioHcai §• 2' Hence then we fee, that the Inftitution of this Rite Practice. 'was Holy and Divine. As to the Pradice of it, we may obferve, that the Apoftles, having received the Spirit as is a- bovemention'd, immediately knew to what ufe it was given ¦ them ; viz. not to be confin'd to their own Perfons or College, but to be imparted by them to the whole Church of God. For the Spirit it felf was to teach them all things, and to bring all things to their Remembrance h- And therefore to be fure it » Mat. iii. iS. Luke iii. it. c Optat. contr. Donatift. Cyril. Ca wch. 3. Vid. & Hilar. Chryfoft. & Theophylaft. in Mat, iii. 16. * Mat. iii. 11. ' Luke xxiv. 49. Afls i. 4. f Afisi. s. 6 Afis ii. 1 — 11 John xiv. 16. S, taught Of the Order of Confirmation. 397 taught and reminded them, that the Gifts and Graces which Introd. they themfelves received by it, were equally neceffary to all \^Y\J Chriftians whatever. Accordingly as foon as they heard that the Samaritans had been converted and baptiz'd by Philip, they fent two of their number, Peter and John, to lay their Hands on them, that they might receive the Holy p hoft ¦'' : A plain argument, that neither Baptifm a- lone, nor the perfon that adminiftred it, was able to con vey the Holy Ghoft : Since if either the Holy Ghoft were a confequence of Baptifm, or if Philip had power to com municate him by any other Miniftration, the Apoftles would not have come from Jerufalem on purpofe to have con firm'd them. The fame may be argued from a like occur rence to the Difciples at Ephefus • upon whom after they had been baptiz' d in the Name of the Lord Jefus, the Apo ftle St. Paul laid his Hands, and then the Holy Ghoft came on them k : Which fhews, that the receiving of the Holy Ghoft, was not the confequence of their being baptiz'd, but of the Apoftles laying on his hands ; and that Laying on of Hands was neceffary to perfea and complete the Ephefians, even after they had received the Sacrament of Baptifm. §¦ 3. It is true, the Miniftration of this Rite at firft was?" being at- frequently attended with Miraculous Powers. But fo alfo^'^'f'^ we read was Prayer and Preaching, which yet no one ™u« Powers^ ever thought to be only temporary Ordinances. To fancy™ Argument therefore that the Invocation of the holy Spirit, with Im-'^/fl poli tion of Hands, was to ceafe, when the extraordinary /»,« cempo- effeas of it faii'd, is too groundlefs a fuppofition to be put ™y 0r&z ' in the balance againft the weight of fo fecred and pofitive mn"' an Inftitution. In the Infancy of the Church thefe vifible efteas upon thofe. that believed, were neceffary to bring over others to the Faith: But when whole Nations turned Chriftian, this occafion- ceas'd ; and therefore the Holy Ghoft does not now continue to empower us to work them. But ftill the ordinary Gifts and Graces, which are ufeful and neceffary to complete a Chriftian, are neverthe- lefs the Fruits and Effeas of this holy Rite. And thefe are by much the more valuable Benefits. To caft out the Devil of Luft, or to throw down the Pride of Lucifer ; to beat down Satan under our Feet, or to triumph over our fpiritual Enemies; to cure a difeas'd Soul, or to keep un- harm'd from the affaults of a temptation, or the infeaion of an ill example; is much more advantageous and be- 1 Ails viii. 14, &c, ° A&i xi* f, 6. neficial 398 Of the Order of Confirmation. Chap. 9. neficial to us, than the power of working the greateft Mi- \*^Y\j, racks. Adminiftred Tho' neither are we to believe that thefe extraordinary jiktnotjb Effeas did always attend even thofe upon whom the Apo- m«chmfar the files laid their Hands : All did not fpeak with Tongues, nor fake of its all work Miracles; tho' as far as we can learn, all were nl'n'of'Tt, confirm'd. Nor did the Apoftles minifter this Rite fo much ^'dinary for the fake of imparting miraculous powers, as to the end Effetls. that their Converts might be endued with fuch aid from the Holy Ghoft, as might enable them to perfevere in their Chriftian Profeflion. This may be gathered from thofe fe veral Texts, in which St. Paul intimates, that all Chrifti ans in general have been thus confirm'd ; but in which he implies at the feme time, that Graces and not Miracles were the end of their Confirmation. Thus he fuppofes both the Corinthians and Ephefians to have been all parta kers of this hojy Rite, and plainly intimates, that the happy effeas of it were being ftablifh'd in Chrift, being anointed and fealed with the holy Spirit of Promife, and having an earneft of th,4X Inheritance, and an earneft of the Spirit in their Hearts . And that all thefe expreffions refer to Con firmation, is evident as well from comparing them toge ther, as from the concurring Teftimonies of feveral anci- 1 ent Fathers m. Vepgn'dfora But what has been efteemed the cleareft evidence, that ^ding «><* the Rite of Confirmation was a perpetual Inftitution of CrlnZle: equal Ufe and Service in all Ages of the Church, is that pafTage of St. Paul in his Epiftle to the Hebrews n, where he mentions the Doarine of Laying on of Hands, as well as the Doarine of Baptifm, among the Fundamentals of Religion. Which words have been conftantly interpreted by writers of all Ages, of that Impofition or Laying on. of Hands, which was us'd by the Apoftles in confirming the Baptiz'd: Infomuch that this fingle Text of St. Paul is, even in Calvin's ° opinion, abundantly fufficient to prove Confirmation to be of Apofiolical Inftitution. Tho' 1 think what has been faid, proves it of a higher. Derivation. And indeed from thefe very words of the Apoftle, it not only appears to be a lafting Miniftry, (becaufe no part of the Chriftian Doarine can be chang'd or abolifh'd) but hence alfo we may infer it to be of Divine Inftitution : Since if it were not, St. Paul would feem guilty of teaching for Doclrines the Commandments of Men : which not being to ' x Cor. i. n, 22. Eph. i. 13. and I feveral Texts. *> Heb. vi. [ » Calvin in "Locum} chappy. 30. In Heb. vi." 3, ™ See the old Commentators npon the\ » Calvin in 1 be Of thje Order of Confirmation. 399? be fuppos'd, it muft follow that this Doarine of Impofiti- Introd. on of Hands is Holy and Divine. i//nj §. 4. The Scripture then, by thefe evidences of its ufe- PraSis'd by fulnefs to all Chriftians in general, proves that this Rite '^^f "* had a farther view than the miraculous gifts of the Holy * £M" Ghoft. And the Hiftory of the Church, by teftifying the continuance of it in all times and places, after thefe gifts of the Spirit ceas'd, fhews that it has been ever receiv'd and us'd as a perpetual and ftanding Ordinance of Chriftianity. I think I need not produce my authorities for this ; becaufe, I believe, no one doubts of the univerfelity of the praaice. However, becaufe fome may have a mind to be convinced by their own Searches, I have, for their readier fatisfeaion? pointed out fome places in the Margin q ; which will foon. convince thofe that have leifure and opportunity to turn to them, that the ancient Fathers were fo far from thinking Confirmation an obfolete Solemnity, that they efteem'd it a neceffary means of Salvation, which none that were ad vanced to years of difcretion could neglea without theut- moft hazard to their Souls. §. f. For tho* they juftly allowed^ that Baptifm alone of nhatJ>f* was fufficient to feve a Perfon that dy'd immediately after *"' Bene6u it ; yet thofe that liv'd, they affirm'd, had need of farther Grace, which Confirmation was neceffary to convey. Agree ably whereunfo, when our own Church declares that Bap tifm is fufficient to Salvation ; fhe fpeaks only of Children that die before they commit acJual Sin, or (as it was worded in the firft Book of King Edward) depart out of this Life in their Infancy. To fuch indeed (as all our former Com mon-Prayer Books affirm) no man may think that any tUj- triment fhall come by deferring of their Confirmation. But when Children come to that Age, that partly by the frailty of their own Flejh, partly by the ajjaults of the World and the Devil, they begin to be in danger to fall into fundry kinds tf Sin ; they declare, that it is moft meet that Confirmation be miniftred to thofe that be baptiz'd, that by Impofition of Hands and Prayer, they may receive ftrength and defence againft all f Theoph. Antioch. p. 33. Tertul. de Bapt. c. 8. p. «6. D. de Refurrefl. Cam. c 8. p. 330. C Clem. Alex. Quia Dives falvabitur ? verfus finem. p. 113. Edit. Oxon. 1683. °r'S Horn. 7. in Eiek. Dionyf. Areop. Eccl. Hier. c. 2, & 4. Cyprian. Ep. 7C&73. Eufeb.1.6. c. 43- pag.244- C. D. Niceph. 1. 6. c. 3. Mekhiad. Ep. ad Epifc Hifpan. Oprac. contr. 4 tempta Donatift. Cyril. Catech. Myftag. 3. Greg. Naz. Adhorrac. ad S. Lavacrum. Theo- dorer. ScTheophyiafl. in c. 1. adEphef. Hieron. adv. Lucifer. Ambr. lib. de Iniciand. c. 7. Tom 4. col. 345. A; & de Sacr. 1. 3. c. 2. Tom. 4. col. 363. H. Concil. Elib. Can. 77. Tom. 1. coi. 978. E. Concil. Laod. Can. 48. Tom. 1. col. iyps. A. 400 Of the Order of Confirmation^ Chap. 9. temptations to Sin, and the affaults of the World, and the De~ . VYN-/ vii- For tho' the Baptifm of Wafer wafhes away our for mer guilt, yet that alone cannot prevent the return of Sin. It is true indeed, by the Sacrament of Baptifm , we are made Heirs of God, and admitted and receiv'd into the Inheritance of Sons: But ftill, till we receive the Rite of Confirmation, we are but Babes in Chrift in the literal fenfe ; we are merely Infants that can do nothing, not a- ble to refill the leaft violence or oppofition, but. lie expos'd to every affault and in danger of being foiled by every temptation. Baptifm conveys the holy Ghoft only as the Spirit or Principle of Life; it is by Confirmation he becomes to us the Spirit of Strength, and enables us to ftir and mo,'e our felves. When we are baptized, we are only lifted un der the Banner of Chrift, mark'd for his Soldiers , and fworn to be faithful ; and not till Confirmation equipped for the battle, or fumifhed with arms to withftand the ene my. It is then alfo that we are feal'd with the Lord's Sig nature, mark'd as it were, for God's Sheep, and fo fecu- red from being ftolen by Robbers. This was the language of the primitive Fathers, which they fupported by the example both of our Saviour and his Apoftles. Our Lord himfelf, they obferve, did not enter into the Wildernefs, the place of Temptation, before he was prepar'd for it by the defcent of the Spirit. And the Apoftles, tho' endued with Baptifmal Grace, and tho' chear- ed and encouraged with their Matter's prefence, were ti morous and fearful, not daring to ftand the leaft fhock or trial, till ftrengthened and confirmed by the Holy Ghoft : But from that inftant we find they were fearlefs and un daunted, not to be moved or fhaken from their Faith, by any apprehenfions either of Prifons or Death. mtrendred §. 6, From this inftance of the Apoftles we may alfo """Zi^lf3 iafer' that the want of the R!te»,°f which we are now dif- the Eucha- courting, is by no means fupplie'd, as fome have imagined, lift. by the Minifter of the holy Eucharift. This had been gi ven to the Apoftles by our Lord himfelf; and yet we fee their confirmation was not afterwards the lefs neceffary. It is true by the Miniftry of the holy Eucharift, the Spirit of Ghoftly Strength is convey'd; and therefore in the times of primitive Devotion, this bleffed Sacrament was daily adminiftred, that thofe who would be fefe againft their fpi ritual Enemies, might from hence be arm'd with frefh fup- plies of the Divine afiiftance. But ftill we muft remember, that the principal defign of the holy Eucharift, is to renew the work of preceding Rites, to repair the breaches that the Enemy has made, and to fupply frefh Forces where the Of the Order of Confirmation. 40 1 the old ones fail. For this reafon the Sacrament of the Ihtrod. Eucharift is to be often repeated, whereas Baptifm and t^YV Confirmation is but once adminiftred. But.«ow this fhews that Confirmation (in the regular and ordinary Adminiftra tion of it) is as much required to go before the Eucharift, as Baptifm is to precede either that or Confirmation. Up on which account (as I have already q obferv'd) our Church admits none to the Communion before Confirmation, un lefs neceflity requires it. And indeed it may as well be imagined, that becaufe the Eucharift conveys Remiflion of Sins, it therefore may fupply the want of Baptifm ; as that becaufe it conveys Ghoftly Strength, therefore there's no need of Confirmation after it. Or again, the Eucha rift it felf may as well be omitted, becaufe Prayer has the promife of whatever is ask'd; as Confirmation be rehdred ufclefs or unneceffary, becaufe the Eucharift will fupply us with Grace. The Spirit of God comes which way he pleafes ; but yet if we expea his Grace or Blefling, we muft ask for andfeek it by thofe ways and means which he himfelf has thought fit to appoint. §. 7. But laftly, as Baptifm is now for the moft part ad- Neceffary <„ miniftred to Infants, this holy Rite is afterwards neceffary "nfi,m '*" to confirm to them the benefits of that holy Sacrament. Bapfifm* For tho' the Charity of the Church accepts of Sureties in behalf of Infants, which are not in a condition to contraa for themfelves ; yet when they arrive at years of difcretion, fhe expedts them to take the Covenant upon themfelves, as their ownAa and Deed: Which is one of the Confidera- tions for which the Church declares Confirmation to be very convenient to be obferv'd: viz. to the end that Children being now come to the years of difcretion, and having learned what their Godfathers and Godmothers promife d for them in Baptifm, they may therefore with their own mouth and con fent openly before the Church ratify and confirm the fame, and alfo promife that by the grace of God, they will evermore endeavour themfelves faithfully to obferve fuch things , as they by their own Confejfions have affented unto r. And indeed they who refufe, in their own Perfons, to ratify the vow which was made in their name, renounce in effea all the Benefits and Advantages to which the Contraa of their Sureties had before entitled them. Having thus feid what I thought convenient concerning the Inftitution, the Neceffity, and End of Confirmation ; 5 lage »7o. I R«*r«,, h,f„( tht Cattchifm in the old * Prefent to tht Office; or Part of the \ 3M/t,, D d th* 402 Of the Order of Confirmation. Chap. 9. the Mariner and Order of adminiftring it by the Ancients \^sy"\j fhould be fpoken to, in the next place. But this may be done to better advantage, by comparing our own and the ancient Offices together. And therefore the farther parti culars fhall be taken into confideration, as the Office it felf fhall lead and direa me. »8f QQ>Q@QCfeQQQQ.C?9QQ SOQ9QQ9QQ%B» Sed. 1. Of the Rubricks before the Office. TWO of the Rubricks, which relate to this Office, are printed at the end of the Catechifm, which, till the laft Review, was rather a part of the Order of Confirmati on, than an Office by it felf; it being inferted between the Rubricks relating to Confirmation, and the Order for the Adminiftration of it. Rubrick 1. I, The former of thefe Rubricks is, in the firft place, Verftftole concerning the Age of the Perfons to be confirmed, which tvnftrm'd. it determines fhall be as foon as Children are come to a com petent age, and can fas, in their Mother-Tongue, the Creed, the Lord's Prayer, and the Ten Commandments, and alfo can anfwer to the other Queftions of the Catechifm. In the primitive Church indeed, fuch Perfons as were baptized in the prefence of the Bifhop, were immediately prefented to him in order for Confirmation a. Nor was this only true with refpea to Adult Perfons, but alfo with regard to Infants, who, if a Bifhop was prefent, were frequently confirmed immediately upon their, Baptifm; as may be fhewed from direa Teftimonies of the Ancients, as well as from that known ufage or cuftom, of giving the Holy Eucharift to Infants, which ordinarily prefuppofes their Confirmation b. The fame is praais'd by the Greek Church to this day c. And in our own Church indeed, thofe who are baptized, after they are come to years of difcretion, are to be confirmed by the Bifhop as foon after their Baptifm, as conveniently may be11, cut in relation to Children, their * Tertul. 'de Bapr. c. 7, 8. Cyril. 1 Chmeh, Vol. 4. p. 368, ^-c. Catech. Myftag. 3. n. 1. Conft.oflsp. l.,| « See Dr. SmUW sAccotmtrf the Greek 7. c. 43,44. Amphiloch. in vie. Bafil. Church, pag. 116. c. r. Dionyf. Eccl. Hier. c. 2. Amhrof. de Saciam. l.j.'r. 2. Optac.l. 4. p. 81 b See both thefe Points proved in Mr. Bingham"* Antiouities of the Chriftian Church, pag. 116. •> See the. firft Rnbrici at the end of the 0 ffiee fir 'Baptifm of Perfons of Riper Tiart. Confir- Of the Order of Confirmation. 403 Confirmation is defer'd, and with a great deal of reafon, Sea. 1. till they come to a competent Age, and can fay the Gate- v^-yN,/ chifim. For it being required that at Confirmation they renew the Vow that was made for them at their Baptifm, and ratify the fame in their own Perforfs; it is fit they fhould know and underftand the nature of the obligation, before they bind themfelves under it. Nor can any .detriment a- rife to a Child, by deferring its Confirmation to fuch an Age ; becaufe, as our Church has declared, (on purpofe to fatisfy People that are fcrupulous in this very matter) it is cer tain by God's word' that Children, which are baptiz'd, dy* ing before they commit aBual Sin, are undoubtedly fav'dei Their original Sin is done away by baptifm, and they are confirmed and fecured by death it felf from any future guilt : So that no danger can enfue, if their Confirmation be defer'd till fuch times as it can be of ufe. Bucer indeed (who generally runs into extremes) finds fault with our Church for adminiftring it too foon ; and would have none admitted to this holy Rite, till fuch time as they have had an opportunity of giving fufficient Tefti monies of their Faith and Defire of living to God, by their life and converfetionf. But we have already fhewed, that the enabling Perfons to give fuch Teftimonies of their Faith and Praaice, is the end of Confirmation ; and there fore furely Confirmation is to be adminiftred, to aflift them in manifefting their Faith and Praaice, and not to be de fer'd till they are already manifefted. For this reafon it is very evidently the Defign of our Church, that Children be confirmed before they have opportunities of being acquaint ed with Sin ; that fo the holy Spirit may take early poffef- fion of their youthful Hearts, and prevent thofe Sins, to which, without his afliftance, the very tendernefs of their Age would be apt to expofe them. It is indeed highly ex pedient, that thofe who are confirm'd fhould be old enough to underftand the nature and advantages of the Rite they are admitted to, and the obligations it lays upon them: And if they are duly appriz'd of this, they are deemed by our Church qualified enough. For they that are capable of this knowledge, are yet at years to difcern between good and evil : And therefore that muft be the proper time to fe- cure them, by the Invocation of the Spirit, in the paths of virtue. Accordingly it was declared by the Rubrick pre fixed to the Order for Confirmation, in all the Common- * Restrict at the end of the Office for j f Buceri Cenfura, apud Script. An- PnHielt "Baptifm of Infants. [ glican. p. 482, 483. D d 2 Prayer B'fhops the only Mini fters of Con firmation. 404 Of the Order of Confirmation. Chap. 9. Prayer Books before the lafl Review, That for afmuch as \S~Y~\J Confirmation is miniftred to them that be baptized, that by Impofition of Hflnds and Prayer they may receive Strength and Defence againft all Temptations to Sin, and the Affaults of the World and the Devil; it is moft meet to be miniftred when Children come to that Age, that partly by the frailty of their oWn Flefh, partly by the Affaults of the World and the Devil, they begin to be in danger to fall into fundry kinds of Sin. The reafon why this was not continued at the Re view in 1661, was not becaufe the Church had alter'd her mind, but becaufe the foregoing part of the Rubrick was changed into a proper Preface, with which the Office is now introduc'd. §.2. The next thing mention'd in this Rubrick, is the Mi»ifter of Confirmation, who, it declares, muft be a Bifhop ; confonant to the firft examples we read of it in the ASs, or Proceedings, of the Apoftles themfelves. For Peter and John were fent by them from Jerufalem to con firm the Samaritans, tho' Philip had been there to convert and baptize thems: Which plainly fhews, that the Office was beyond a Deacon's Province, and. limited indeed to the higheft order of the Church. For which reafon the honour of difpenfing this holy Ordinance was always referved to the Miniftry of Bifhops h- I have had occafion indeed to fhew that the adminiftring the Chrifm, or the Unaion which was us'd as a part of Confirmation, was often, for certain reafons, allowed to Presbyters1. But even in fuch cafes I have obferv'd, that the right of confecrating the Untlion, and of impofing the Hands, were both very ftriaiy referv'd to fhe Bifhop. A few inftances indeed may be produc'd of Presbyters, and even Deacons being allowed to perform this Office k- But then it was by a fpecial Licence or Commiflion from the Bifhop, and in cafes for the moft part, of fome great ex tremity or danger. Tho' indeed the allowing this in any cafe whatever, feems very much to run counter to the general praaice and fenfe of the Church, which at all times and places very religioufly look'd upon the Impofition 8 ASs viii. 14, &c. h Cypiian. Ep. 73. ad Jubaian. p. 201. Firmil. Ep. 75-. ap. Cypr. p. 121. Vide & Cyprian, in Append, p. 25, & 26. Concil. Elib. Can. 3S, & 77. In- •nocrnt.Ep.i. ad Decent. Ambr. in Ep. adHebr. vi; 2. Tom. 3. col. 633. F. Di- onyCAreop.Eccl.Hier. c. ;-. p. 117. B, Hieron. corar. Lucifer, c. 4. Gelaf Ep. 9. ad Epifc. Eufeb. 1. 6. c. 43. Aug. de Trin. 1. if. l. 26. 1 See pag. 369. k See Inflam,ts of this in Mr. Bing ham'/ Antiquities, Book 12. chap. 2. Se& 4, J. Vql. 4. pag. 389, &c. of Of the Order of Confirmation. 4°S of Hands, as the peculiar and incommunicable prerogative SeQ. j. of Bifhops. v^-y-N^ But then as the Bifhops have the fole honour, fo have they ,^°/°« » a alfo the whole charge of this Inftitution. And fince it » 0f,Z. muft be wholly omitted, if they don't perform it, the Church hath enjoin'd the frequent adminiftration of it by thofe Reverend Fathers. In former Ages (as our Church ] declares) this holy adion has been accufiomed to be performed in the Bifhop's Vifitation every third year : For which rea fon Jhe wills and appoints, that every Bifhop, or his Suffragan, in his accufiomed Vifitation, do in his own Perfon carefulli obferve the faid cuftom. And if in that year, by reafon of fome infirmity, he be not able perfionally to vifit, then he fhall not omit the execution of that duty of Confirmation the next year after, as he may conveniently. Tho' the Reformatio Legum (as cited by Bifhop Gibfonm) feems to appoint^ that Confirmation be adminiftred every year. §. 3. The remaining part of this Rubrick is concerning ¦* Godfa- the Godfather or Godmother, which every one that is con- ™l\ffetG'£f firm'd is oblig'd to have as a witnefs of their Confirmation, ceffary at Dr. Nichols tells us, that " our wife Reformers, becaufe Confirmation. " there was not the like reafon for them, as there was be- u fore the Reformation, and becaufe it gave the Parents an " unneceffary trouble in procuring them, have laid that ufage " afide"." But one would wonder how the Doaor fhould be fo much miftaken, immediately after he muft have print ed and correaed this very Rubrick ; and at the feme time that, to account for the alteration, he cites the Rubrick im mediately following. Nor can any reafon be given, why the Doaor fhould fo freely charge the providing thefe God fathers as an unneceffary Trouble. They are certainly as, ufeful at the Confirmation of a Youth, as they are at the Baptifm of a Perfon that is adult. In both cafes they are Witneffes of the Engagements which the Perfons, fo bap- ' tized or confirmed, lay themfelves under ; and confequent^ ly will be proper and continual Monitors to check or re claim them, fhould they at any time hereafter be tempted to abandon the inferelt of Chrift, and take part with his E- nemies. And for the prevention of any one's entring upon this truft, who will not be careful to difcharge the djutyof it; the Church provides, that no Perfin be admitted Godfa ther or Godmother to any Child at Chriftening or Confirma tion before the faid Perfon fo undertaking hath receiv'd the holy Communion0. _^__— _— — — ¦ ,. . .- 1 In the fio"1 Canon. I ¦ See his Note (&) upon the Rubric!} be' » Codex Juris EcclcGoft. Tit. 19. \fire Confirmation. cap. i. Vol. j. p»g.'4>4- ' ^ , I ""Can. *y.' D d 3 II- The Of the Order of Confirmation. q. II. The next Rubrick relates to the care which the Cu- \_/ rate of every Parijh is to ufe preparatory to Confirmation, Th- Minifter who whenfoever the Bifhop jhall give knowledge for Children 'parijtiZers' iu ^e brought unto him for their Confirmation, is either to for Ctmfirma- bring 'or find in writing, with his Hand fubfiribed thereun- ''"'¦ to, the Names of all fuch Perfons vjithin his Parijh, as he Jhall think fit to be prefented to the Bifhop to be confirmed. And by the 61" Canon he is farther enjoined to ufe his beft endeavour to prepare and make able, and likewife to procure, as many as he can, to be then brought ; tho he is alfo to take efpecial care that none be prefented, but fuch as can render an account of their Faith, according to the Catechifm. • When they are brought, if the Bifhop approve oj them, he is to ' confirm them in manner following. Seft. 2. Of fhe Preparatory Tart of 'the Office. "The firft Ru- I. T T P 0 N the day appointed, all that are to be then con- brickW \J firmed, being plac'd and ftanding in order bef re the Bifhop: he (or fome other Minifter appointed by himf is to read the Preface, with which the Office begins, and which, as I have already hinted, was only a Rubrick in all the old Common - Prayer Books; but, at the laft Review, was changed into a Preface, to be direaed to thofe that fhall offer themfelves to be confirm'd; that fo the Church might be fure they are apprized of the qualifications that are requifite to this holy Ordinance, and of the folemn en gagements under which they are going to enter themfelves by it. n«Qi'efl'ion II. The end of Confirmation being thus made known, and Anfwer. the Biflipp, in the next place, by a folemn Queftion (which was added at the laft Review) demands of the Candidates an affurance that they will comply with it : Asking them, in the prefence of God and the- Congregation, whether they will renew their Baptifmal Vow, and ratify the fame in their tivm Perfons, &c. To this every one to be confirmed, as a token of his affent, is audibly to anfwer, / do. the verficlej UI. After this follow two or three lhort Verficles or WRefpon- jt_eftunfeS betwixt. the Bifhop and the Congregation, with which the Order of Confirmation in all the old Com mon-Prayer Books was us'd to begin. They are a proper preparation to the following Solemnity, are often ufed in ancient Liturgies, and are taken out of the Book of Pfalmsp: Of the Order of Confirmation., 407 Pfalms p : Tho' the laft of them has been varied fince the Sea. 3. firft Book of King Edward, in which in the room of it, V.^YN/ was the ufual falutation of, The. Lord be with you.: And with thy Spirit. IV. The Bifhop and People having thus joined- their re- TheCaWeSt. quefts, the Bifhop, in the next place.;, proceeds alone to col- ka their Petitions into a continued Form : In which he prays that God, who had vouchfafed to regenerate the Per fons who now come to be confirmed, by Water and the Holy Ghoft, and had given unto them Forgivenefs of all their Sins, would now ftrengthen them with the Holy Ghoft the} Comforter, and daily increafe in them the gifts of Grace, viz. the Sevenfold gifts of the Holy Spirit, which are tran- feribtd into this Prayer from the old Greek and Latin Tranflations of Ifia. xi. 2. and which were repeated in the very feme words in the Office of Confirmation, as long ago as St. Ambrofe's time'1: From whence, and the Greek Liturgy r, this whole Prayer is almoft verbatim tranferib'd. Sed. 3 . Of the Solemnity of Confirmation. THE preparatory part of the Office being now finifh- impofition ed, and all of them in order kneeling before the Bijhop, 0JLH'l.nj^ "n (which is a fuitable Pofture for thofe that are to receive fo j„co"firma-' great a Bleffing) the Bifhop is to lay his Hand upon the Head tion. of every one feverally. This is one of the moft ancient ce remonies in the world; and, has always been ufed to deter mine the Bleffing pronounced to thofe particular Perfons on whom the Hands are laid ; and to import, that the Per fons, who thus lay on their Hands, aa and blefs by divine Authority. Thus Jacob blefs'd Ephraitn and Manajfes, not as a Parent only, but as a prophet1": Mofes laid his Hands on Jofhua, by exprefs command from God, and as fupreme Minifter over his People': And thus our bleffed Lord, whilft in the ftate of Humiliation, laid his Hands upon the little Children", and thofe that were tick with diverfe difeafes w, to blefs and heal them. When indeed our Savi our gave the Spirit to his Apoftles juft before his Afcenfion, he acted by a power paramount and inherent. He gave of t Pfal. cxxiv. 8.— -cxiii. 2. — cii. I . 1 Ambr. de Initiand. c. 7. Tom. 4. col. 349. A. de Sacram. 1. 3. c. 2, Torn. 4. col. 363, H. ' Eucbolog. GrsK. p. 337. Offic. S. Baptifm. ¦ Gen. xl viii. 1 4. ' Numb, xx vii. 18. " Mar. xix. 1 3. Mark x. 16. w Luke iv .40. P d 4 his. Of the Order of Confirmation. A Blow on the Cheek mfed inftead of it by the Church of Rome.. 408 Chap. 9. bis own, and therefore difpens'd it with authority ; for he \yy\^/ breath' d on them, and faid, receive ye the Holy Ghoft . But how this would have been abfurd ^in any that aaed by ap pointment or delegation ; and the Apoftles, from fo- anci ent a cuftom and univerfel a praaice, continued the Rite of Impofition of Hands, for communicating the holy Spirit in Confirmation, which was fo conftantly and regularly obferved by them, that St. P<*«/-calls the whole Office Laying on of Hands y ; a Name which it ufual ly retained amongft the Latin Fathers ; Confirmation being never ad miniftred for many Centuries afterwards, in any part of the Church, without this ceremony. It was the cuftom indeed, in fome places, for the Bi fhop to lay both his Hands a-crofs upon the Head of the Party confirmed, in allufion to our Saviour's death upon the Crofs, ih whom we believe, and from whom we re ceive the Holy Ghoft. But in no Church whatever was the Impofition of Hands omitted or difcontinued, till the Church of Rome of late years laid it afide, and now ufes in the ftead of it, to give the Perfon confirmed a little Blow on the Cheek, to remind him that for the future he muft; be prepared to undergo any injury or affront for the Name of Jefus1. But notwithftanding this, the Romanifts themfelves feem to be apprehenfiye, that Impofition of Hands is effeni tialto this Office. Forwheneyer they are charged with lay ing it afide, they endeavour to defend themfeves, by plead-r ing, that Hands are Impos'd, when the Perfon is hit on the Cheek, or when the Ointment is applied to him a, But every body muft fee thro' the rjdiculoufnefs of this, fince the Hands are no otherwife concerned in either of thefe ceremonies, than as they can't' be perform'd without them. For this reafon our Church, at the "Reformation, wifely difcontinued the Blow on the Cheek, and reftored the anci ent and apoftoljcal ufe of Laying on of Hands. §. 2. But tho' the Laying on of Hands is a token that ther Bpntiai tne Bifhops a& in this Office by divine Authority ; yet at ¦tion.' the fan}? time they I"6 to' Heaven for the Bleffing the? be llow, in humble acknowledgment that the precious gifts hereby cpnfer'd, are not fhe effeS: of their own power and holjnefs^ but of the abundant mercy and favour of him, who is the only fountain of all Goodnefs and Grace. Un der a due fenfe ofthis, even the Apoftles themfelves, when Prnyer. ont- * John xx. 22. y Heb. vi. r, •• 1 Vid, Catechirmum ad Parocboi de Confirmations Sacramento, Part 2. pag. 174. 8vo. Lugdua, 1636. a Sirmonduj Am; 2. Parr. 1, & Thy.Walden, lib, 1. c. 13. ?• 7,' #?* Of the Order of Confirmation. 409 they laid their Hands upon the Samaritans, prayed that they Se&. 3. might receive the Holy Ghoft b. And after their example do their fucceflbrs with us pray, that the Perfon on whom they lay their Hands, may be defended with the Heavenly Grace of God, and continue his for ever, and daily increafe in his holy Spirit more and more, until he come into his ever- lafting Kingdom. Amen. This Form indeed is very different from what was -ap pointed to be ufed by the firft Book of King Edward VI. in which immediately after the Prayer, beginning, Almighty and EverlaftingGod, the Minifter was to ufe the following words. Sign them, O Lord, and mark them to be thine for ever, by the virtue of thy Holy Crofs and Paffton. Confirm and ftrengthen them with the inward Undion of the Holy Ghoft, mercifully unto everlafting Life. Amen. Then the Bifhop was to crofs them on the Forehead, and lay his Hand upon their Heads, feying, N. I fign thee with the Sign of the Crofs, and lay mine Hand upon thee ; in the Name of the Father, and of the Son, and of the Holy Ghoft. Amen. Thefe Forms were certainly much more conformable to thofe that were ufed in the primitive Church, than that which we have now. What was the occafion of changing them, I do not find: Tho' it is probable the firft might be laid afide, becaufe it refer'd to the ancient ceremony of Anointing, which was difcontinued at the Reformation, except the Unaion that, was ordered by the firft Liturgy to be us'd at Baptifm, was accounted preparatory to Con firmation, which, I have already fhewed c, to be not un likely. But however, in the fecond Book of King Ed ward, the ceremony of Anointing was thrown entirely a- fide, even out of the Office of Baptifm : And therefore it is probable they threw out this Form at the feme time, which indeed, if it had continued after the Unaion was totally removed, would only have looked like the ruins of an ancient fuperftruaure. §. 3. It muft indeed be owned in behalf of this ceremo- The ufe-of ny, that it was very ancient and very fignificant. Some Unfiion <» contend that it was praaifed by the Apoftles, and interpret %™f™t?ftfn' the Texts of Scripture refer'd to in the Margin d, of a ma- andrUthe- terial Unaion adminiftred in Confirmation. But thofe *'«*• Texts have been better judged to mean a fpiritual Unaion, ¦> Afis viii. ir. | * 2 Cor. i, 11,22, 1 John ii. 20,27 ¦ J Page 366. &c. j ? of 410 Chap. 9. As alfo the Sign of the Crofs. Of the Order of Confirmation. of the Holy Ghoft, by which Perfons were in thofe days anointed or confecrated to the Office of the Miniftry c. However it is certain, 'that within a very few years after the Apoftles, the holy Fathers us'd to apply Oil and Balm to thofe that were confirmed, as an external Sign of this inward Unaion of the holy Spirit, and to reprefent the Baptifm of the Apoftles on the day of Pentecoft with Fire, of which QH we know is the propereft material. Theaphi- tus Antiochenus *, who lived and fiourifhed within feventy years of the Apoftle St. John, and many others of the an- cknteft Fathers e, fpeak of it as a Rite long eftablifhed and ufed ; infomuch that it is difficult to difcover from them, .whether it was of Apoftolical Praaice, or not. I need not fhew that the ufe of it was continued in all parts of the Church, thro' every Century, quite down to the Re formation : For this may be gathered from the very Names, by which they have always chofe to dlftinguifh this Office, viz. the Anointing or Chrifm, the feme Name which the Greek Church alfo ufes for it till this day, as keeping reli- gioufly to the primitive ufage e. §. 4. Another ancient ceremony retained by our Church, at the firft Reformation (as appears by the Rubrick which I have cited above) was the Sign of the Crofs. This was us'd (as I have already obferved) by the primitive Chriftians upon all occafions: And therefore we1 may affure our-felves they would not omit it in fo folemn an aaion as in that of Confirmation. Tertullian s is clear for the ufe of it in his time ; and in After-ages Teftimonies are fo numerous, that it is endlefs to cite them. I fhall therefore only obferve that the Name Confignation (which was another Name by which, it is well known, the Latin writers diftinguifhed Confirma tion) feems to have taken its rife from this ceremony of figning the Perfon, at the time of Confirmation, with the Sign of the Crofs. And from hence too, it is probable, it is fometimes call'd ?«yU, by the Greeks, a Name which they generally ufe to denote the Sign of the Crofs, fiat now neither this nor the Unaion having any Text of Scripture that is clear on their fide ; and fince it can't be made to appear that either of them was pracfis'd or us'd by the Apoftles ; we may reafonably fuppofe that they were taken up at firft by the authority and difcretion of every c Sfe Mr. Srcbbing'j dagger, page 80, arc. d Ad Autolychum, p. 33. Edit, Ox en. 1684. c Tertul. de Ref. Cam. c. 8. Orig. ^am.7. in Ezek. Cyprian. Epp. 70,73. f Sir Paul Rycaiu'j State of the Greek Church, pag. 171. and Dr.Smith's Ac count of the fame, p. ir7- s Tertul. de Ref, Carn.-c. 1. & da Prsfcript. «. 40. Church. Of the Order of Confirmation. 411 Church for it felf: And that therefore every Church has Se£t. 4. liberty as to her felf, to lay them afide, fince nothing appears \vSY\J effential to the Office, but what we find the Apoftles usM, viz. Prayer accompanied with Impofition- of Hands. ^e£t. 4. Of the concluding Devotions. I. A F T E R the Perfons were all confirm'd, it was ufual The Verficle* jOL for the Bifhop, in the primitive Church, to felute fPd Lord'* them with Peace ; to denote, that Peace (both temporal and ny"' eternal) was the happy Fruit of the Holy Ghoft confer'd and receiv'd in this Solemnity. Accordingly in King Ed ward's firft Common-Prayer Book, the oifhop, immedi ately after he had laid his Hands upon all that were brought and prefented to him, was to fey, The Peace of the Lord abide with you; to which the anfwer return'd was, And with tby Spirit. What offence this was capable of giving, I can't difcover ; but it is certain that it was thrown our, when Bucer revis'd it ; tho' at the laft Review, foon after the Reftoration, the ufual Salutation of, The Lord be with you, And with thy Spirit, was added in the room of it, to gether with Let us pray, and the Lord's Prayer, which lhould not be left out of any Office, efpecially where it comes in fo properly ; and therefore {all kneeling dawn} the Bifhop is here direaed to add it. II. After this the Bifhop, in the next place* prays that The collect what he has done may not be an empty and infignificant Sign. And this he does with fo noble a mixture of Humi lity and Faith, as well agrees with the pureft times. De pending upon the Faith and promife of God, he knows that the Graces he has now been conferring, are as fure a con fequence of the Office he has perform'd, as if he had in himfelf a power to give them. But ftill he confiders from whom thefe Gifts and Graces come, and who alone can preferve and fecur'e them; and therefore under a due fenfe of this, he makes his humble Supplications, that, as he has now laid his Hands upon thefe People {after the example of the Apoftles) to certify them thereby of GotPs favour and gra cious goodnefs towards -them; the fatherly Hand of God may be over them, his holy Spirit be ever with them, and fo lead them in the knowledge and obedience of his word, that in the end they may obtain everlafiing life. III. And becaufe the Ancients believ'd Confirmation to it* feeing be Cotleft. ' 4i £ Of the Order of Confirmation. Chap. 9. be a prefervation both of Body and Soul h ; an additional V/yv Collea was added at the Reftoration, from thofe that are plac'd at the end of the Communion-Office, that God would diretS, fanitify and govern both our Souls and Bodies in the ways of his Laws, and in the works of his Command ments, &c. The Bleffing; IV. A bleffing concludes all Offices ; and therefor one ought more efpecially to end this, it being as it were an Epitome of the whole Adminiftration , which is but one continued and folemn Benediaion. Tie Rubrick. After all is added a Rubrick, that none be admitted to the Holy Communion, until fuch time as he be confirm'd or be ready and defirous to be confirmed. This is exaaiy confor mable to the praaice of the primitive Church, which al ways order'd that Confirmation fhould precede the Eueha- rift, except there was extraordinary caufe to the contrary ; fuch as was the cafe of Clinick Baptifm, of the abfence of a Bifhop, or the like : In which cafes the Eucharift is al lowed before Confirmation. The like provifion (as I have already ' obferv'd) is made by bur own provincial Conftitu- tions, as well as the Rubrick which is now before us, which admit none to communicate, unlefs in danger of death, but fuch as are confirmed, or at leaft have a reafon able impediment for not being k confirmed. And the Glofi- fary allows no impediment to be reafonable, but the want of a Bifhop near the place. * Cyril. Cacech. Myflag. 3. §. y. p. I ' Page 270. 291, I * Provinc Linw. Cap.de/acr.Unfi. CHAP. CHAP. X. O F T H E Form of Solemnization O F MATRIMONY. The Itftrodu&ion. HAT this hply State was inftituted by God, toi l's evident from the two firft Chapters in the ^"v"^ Bible3: Whence it came to pafs, that a- DiZ?lJi- mongft all the Defcendants from our firft Pa- «««'«•. rents, the numerous Inhabitants of the dif ferent Nations in the world, there has been fome religious way of entring into this State, in confe quence and teftimony of this Divine Inftitution. Among Chriftian s efpecially, from the very firft Ages of the Church, thofe that have been married have been always join'd to gether in a folemn manner by an ecclefiaftical Perfon b, * Gen.i. 28. and chap. ii. 181 24. b Ignac, Ep. ad Polycarp. $. f. p. 9. Tertul. ad Uxor. 1. 2. c. ult. p. 171. & de Pudicitia, c. 4. p. 3-57. B. Euarift, Ep; I. adEptfc. Afric. Concil. Tom. I.' col. 5-34. B. C. Carrhag. Concil. 4. Can. 13, Tom, 2. col. 1 201. A.B. And 41 4 Of the Form of Solemnization Chap 10. And by feveral Canons of our own Church, is is declared «w->>^> to be no lefs than proftituting one's Daughter, to give her 4 in Marriage, without the bleffing of the Priefts c. Info- much that fome Commentators, of no fmall charaaer, interpret thofe words i of St. Paul, of marrying in the Lord6, of marrying according to the Form and Order prefcribed by the Apoftles. But I think thofe words are more natu rally to be underftood, of marrying one of the feme Faith ; as by the Dead that die in the Lord", are undoubtedly to be underftood, thofe that die in the Faith of Chrift. How ever it is certain, that both in the f Greek and Latin Churches, Offices were drawn up in the moft early times for the re ligious celebration of this holy Ordinance; but being after wards mix'd with fuperftitious Rites, our Reformers thought fit to lay them afide, and to draw up a Form more decent and grave, and more agreeable to the ufege of the primitive Church. Sed. i. Of the Rubricks concerning the Banns. Rubrick t. I. T> E F O R E any can be lawfully married together, the Banns, «hat Jfj Banns are direaed to be publifhed in the Church, i. e, fyjfcs* Jtublick Proclamation ( for fo the word fignifies ) muft be ^ ' made to the Congregation, concerning the defign of the Why, and Parties that intend to come together. This care of the t°" 'u'n, j Church to prevent clandeftine Marriages is, as far as we tepbhjhtd. can find^ as o](J ag Chr;ftianity it felfm For Tertullian tells us, that in his time all Marriages were accounted clande ftine, that were not publifhed beforehand in the Church, and were in danger of being judg'd Adultery and Fornication8. And by feveral ancient Conftitutions of our own Church, it was ordered, that none fhould be married before notice fhould be given of it in the publick Congregation on three feveral Sundays or Holy-days h. The feme Order has con tinued in force everfirice, viz. that the Banns of all that are to be married together be publifhed in the Church (as our pre- c Concil. Winton. A.D. 1076. Con- flitut. Richardi Epifc, Sar. Ann. 1217. Spelm. Tom. 2. * 1 Cor. vii. 39. « Rev. xiv. 13. f Severinus Biniut in Can. 13. Con cil. Carthag. 4. ej'ufque Sequax Francif- cus Longus a- Cariolano, 8c alii. S Tertul. de Pudicitia, cap. S4. >> See 3i/Ji'pGibfon,»Codex,Tit,»». cap. 6. p.jic and Johnlbn'j Ecclefiafti- eal Lasts, 1200. 11. 1322. 7. 1328. 8. fent of Matrimomy. 41 j fent Rubrick direas) three feveral Sundays or Holy-days in Sea. i. time of Divine Service. w- >»«..*/ §. 2. The defign of the Church in publifhing thefe Banns, The poverty is to be fatisfied whether there be any jrift caufe or impedi- fft"r pf'~T ment why the Parties, fo ask'd, fhould not be joined toge- '."Ibe'n^tt- ther in Matrimony. What are allowed for lawful impedi- t.«i «, **« fnents, I fhall have occafion to fhew in the next Seaion. in „ulff''i''.d the mean while I fhall here obferve, that the Curate is not „'„' Re.ft»feT to ftop his proceeding, becaufe any peevifh or pragmatical p">»f''iL Perfon, without juft Reafon or Authority, pretends to for- '** Bm""m bid him : As is the cafe fometimes, when the Church-lVar- dens, or other Officers of the Parifh, prefume to forbid the publication of the Banns, becaufe the Parties are Poor, and fo like to create a charge to thePariffy or becaufe the Man is not perhaps an Inhabitant, according to the Laws made for thefettlement of the Poor. But Poverty is no more an impediment of Marriage than Wealth, and the King dom can as little fubfift without the Poor, as it can with out the Rich. And as to the pretence of the Man's not be ing an Inhabitant of the Parifh, it is certain, that by the Ca non Law, a Traveller is a Parijhioner of every Church he comes to '. The Minifter where he is, is to vifit him, if tick, to perform the Offices to him while living, and to bury him when dead : And no other Clergyman can regu larly perform any divine Office to fuch a Perfon, fo long as he continues within the faid Parifh. In fhort, he is a Parifhioner, in all refpeas, except that he is not liable to be kept by the Parifh if he fall into poverty. Nor does the Bidding of Banns alter his condition in that refpea : For in that, it is not confidered where the Perfon has a legal Settlement, but where he dwells or lives at prefent. And the Spiritual Courts aa by this rule (if by any) when they grant a Licence to a Man to be married, that has not been four and twenty hours within their jurifdiaion; and write him, in the Licence, Sea-Man of that Port or Parifh where he landed laft, or where perhaps he lodged the Night be fore. §. 3. The Penalty incur'd for marrying any Perfons, The Penalty (without a Faculty or Licence) before the Banns have been "{"^"f^ thus duly publifhed, is, by the Canons of our Church, de- Ute'"" clared to be Sufpenfion for three Hears k. Nor is there any •£¦«*»« » Exemption allowed to any Churches or Chapels, under co- 'B™m'' lour of any peculiar Liberty or Privilege. The Prohibi- 1 Lyndwood, 1. 3. T, IS- C. Altiffimus, v. Peregrinantes. * Can, 62. 3 tion 416 Of the Form of Solemnization Chap. to. tion is the feme in one place as in another. Marry where \y^f\J they will, the Canons inflia the feme Penalty upon the Minifter ' ; who by an Aa of Parliament made in the tenth year of Queen Annem, fhall, befides his Sufpenfion, for feit one hundred pounds for every offence; or if he be a Prifoner in any private Goal, he fhall be removed to the County Goal , charg'd in execution with the aforefaid Pe nalty, and with all the caufes of his former imprifonment. And whatever Goaler fhall permit fuch Marriages to be folemnized in his Prifon, fhall, for every fuch offence, for feit alfo the fern of one hundred pounds. Marriage at §. 4. The Ecclefiaftical Courts would have us to believe, no Tme fro- tjjat a LiceKce ;s neceffary, even after the Banns have been ksited. duiy publifhed, to empower us to marry during fuch times as are faid to be prohibited " ; and this they found upon an old Popifh Canon Law, which they pretend was eltablifh- ed, among other Popifh Canons and Decretals, by a Statute 25- Henry VIII. But now it is certain, that the Times pro hibited by the Pope's Canon Law, are not the feme that are pretended to be prohibited here in England; or if they were, the Statute declares, that the Popijh Canons and De cretals are of force only fo far forth as they have been re ceived by Sufferance, Confent, or Cuftom °. Now there is no Canon nor Cuftom of this Realm that prohibits Marrfc ages to be folemnized at any time : But on the contrary, our Rubrick, which is confirmed by Aa of Parliament, (and which is therefore as much a Law of this Realm as any can be) requires no more than that the Banns be pub lifhed in the Church three feveral Sundays or Holy-days in the time of Divine Service; and then if no Impediment be alledged, gives the Parties, fo ask'd, leave to be married, without fo much as intimating that they muft wait, till Marriage comes in. As to the Authority of Lyndtvood, and fome other fuch Pleas offered by the Gentlemen of the Spiritual Courts, the Reader, that defires farther fetisfac- ticn, may confult two learned Authors upon this point p, who plainly enough fhew, that' the chief motive of their in fitting upon Licences as neceffary within thefe pretended 1 Can. 63. m 10 Annse, cap: 19. in an AS, in- titl'd, AnAcl for laying feveral Duties, eb-c. " Viz. From JUvent-Sunday to the Otlave of the Epiphany inclufive ; from Septuagefima Sunday, till the Sunday af ter Eafter inclufive ; and from the firft of the Rotation-days (i. e. the Monday be fore Afcenfion- day) till the day before Trinicy. Sunday inclufive. ° Chap. 21. P .See Dr. Brett' j Letters, entitled, Some Confederations on the Times wherein Marriage is faid to be prohi bited : And Mr. Johnfon'* Clergyman's Fade Mtemn, 0 ai. prohibited of Matrimony . \\j< Prohibited times, is becaufe marrying by Banns is an hin- SeSt. i. drance to their Fees. *^~y""n^ It is true indeed, it hath been an ancient cuftom of the Tho' not de- primitive Church to prohibit Perfons from entring upon ""'/' I"me their Nuptials in folemn Times, which are fet apart for '' Fafting and Prayer, and other exercifes of extraordinary Devotion. Thus the Council of Laodicea forbids all Mar riages in the time of Lent q, and feveral other Canons add other Times in which Matrimony was not to be folemni zed : which feems to be grounded upon the r command of God, the counfel of St. Paul c, and the praaice of the fober part of Mankind'. For even thofe who have Wives ought, at fuch times, to be as thofe who have none ; and therefore thofe who have none, ought not then to change their condition. Befides, there is fo, great a Contrariety be tween the Serioufnefs that ought to attend the days of fo* lemn Religion, and the Mirth that is expeaed at a Marriage- Feaft, that it is not convenient they fhould meet together, left we either violate Religion, or difoblige our Friends. This confideration fo far prevailed even with trie ancient Romans, that they would not permit thofe days, that were dedicated to aas of Religion, to be hinder'd or violated by Nuptial Celebrations u. And Chriftians, one would think, fhould not be lefe obfervers of Decency, than Infi dels or Heathens. For which reafon it would not be a- mifs, I humbly prefume, if a Prohibition was made, that no Perfons fhould be married, during the more folemn Sea- fons, either by Licence or Banns. But to prohibit Marri age by. Banns, and admit of it by Licence, feems not to be calculated for the increafe of Religion, but purely for the fake of enhancing the Fees. §. f. How far that part of this Rubrick, which orders a Difagree- the Banns to be publifhed immediately before the Sentences m.'."'RhX'"* for the Offertory, (which with the Form of publication it- 'Jj ^lur. felf was not added till the laft Review) differs from the Ru brick in the Communion-Office, which orders them to be publifhed immediately after the Nicene- Creed; and what was the occafion of their differing, may be gathered from what I have already feid upon that Rubrick w. II. If the Perfons that are to be married dwell in diverfe Rubrick 7.'. Parifhes, the Banns muft be ask'd in both Parifhes, and the TheMarriagt J ' J J ' to befolem- . . nisced in one of the Church- * Can. f2. Tom. 1. col. ifoj. C, | u Marrob. Saturn, 1. t.c. ty. p.262. " wl"T' the ' Exod. xix. ij\ Joel ii. 16. I Lugd. Bjt. 1670. Hams were ( 1 Cor. vii. f. I w Page 280, fublifhed. 1 1 Sam. xxi. 4, j, \ E e Curate 4i 8 Of the Form of Solemnization Chap. 10. Curate of the one Parift is not to folemnize Matrimony be- \^/~f~\J twixt them, without a Certificate of the Banns being thrice asked from the Curate of the other Parijh. This feems to fuppofe what both the ancient and modern Canons enjoin,^ viz. that Marriage fhall always befolemniz'd in the Church or Chapel where one of the Parties dwelleth. And by our own Canons, whatever Minifter marries them any where elfe, incurs the fame Penalty as for a clandeftine Marriage x. Nor is even a Licence allowed- to difpenfe; with him for doing ity. Formerly it was a cuftom, that Marriage fhould be performed in no other Church, but that to which the Woman belonged as a Parifhioner z : And therefore to this, day the Ecclefiaftical Law allows a Fee due to the Curate of that Church, whether the be married there or not ; (which is generally referved for him in the words of the Licence). tho' it is faid that judgment hath been otherwife given in the Temporal Courts %. However we are told, that fome Clergymen have been correaed in the Spiritual Courts, foe prefuming to marry in Churches where the Banns haye not. been asked, and to which the Parties married did not be- longj as Parifhioners, even tho' they had- a Certificate of the Banns being publifhed under the Hand; of the Minifter or Minifters, whofe Parifhioners they were*. So that in fech cafe it is expedient that the Curate fhould do more than certify the publication of the Banns.; he fhould ex- , pretty under his Hand give leave to the Parties to be marri ed, in another Church, and to the Curate of that other Church to marry them. S'efr. 2. Of the Rubrick before the T ref ace. The Canoni- T7 O R better fecurity againft clandeftine Marriages, the «fe*«°i£tf-* Church orders that all Marriages be celebrated in the Matrimony. Day-Time : For thofe that mean honourably, ' need not fly the Light. By the 6zd Canon they are ordered to be per formed in time of Divine Service ; but that praaice is now almoft^ bv univerfel confent, laid afide and difcontinued : And the Rubrick only mentions, the Day andTime appoint ed, which the aforefaid Canon exprefly requires to be be tween the Hours of eight and twelve in the Forenoon : And tho' even a Licence be granted, thefe Hours are not dif- * Can. 6i. I * Clergyman"! VadeMecum. din.p^ y Can. 102. |il88. penfed of Matrimony. 419 penfed With"*. For it is fuppofed that Perfons will be Sea. x. ferious in fhe Mqrning. And indeed formerly it was re- K^y^J quired that the Bridegroom and Bride fhould be fafting when they made their Matrimonial ' Vow ; by which means they were fecured from being made uncapable by Drink, of aa- ing decently and difcreetly in fo weighty an affair. §. 2. At the day and time appointed, the Perfons to be ln ¦«»<*tpart married are directed to come into the body of the Church. fJu^Vge The cuftom formerly was for the Couple, who were to u u be enter upon this holy State, to be placed at the Church-Door, ft1""0'*'4, where the Prieft was us'd to join their Hands, and perform the greateft part of the matrimonial Office k. It was here the Husband endow'd his Wife with the Portion or Dowry before cohtraaed for, which was therefore call'd, Dos ad, Oftium Ecclefia, The Dowry at the Church-Door1. But at the Reformation, the Rubrick was altered, and the whole Office ordered to be performed within the Church, where the Congregation might afford more witneffes of the fea. And fince God himfelf doth join thofe that are lawfully married ; certainly the Houfe of God is the fitteft place wherein to make this religious Covenant. And therefore by the ancient Canons of this Church, the celebration of Matrimony in Taverns, or other unhallowed places, is exprefly forbidden m : And the Office is commanded to be performed in the Church, not only to prevent all clandeftine Marriages ; but alfo that the facrednefs Of the place may ftrilce the greater reverence into the minds of the married Couple, while they remember they make this holy Vow in the place of God's peculiar prefence. §. 3. The Perfons to be married (faith the Rubrick) are Whotobe to come into the Church with their Friends and Neighbours, K'(m "' 'h.t ° ' Solemninatt- * The Archbifhop of Canterbury, in virtue I fuppofe of the old Legantine Power, claims a Privilege of granting Licences for Perfons to be married cjuolibet loco aut tempore honefto; i. e. in any decent time or place. A Privilege which I cannot but hum bly- conceive his Grace would be very backward of ufing, were he apprized what indecencies generally attend it. b Can. 102. 1 Synod. Winton. Ann. 1308. Spel- man. Tom. 1. pag. 448. k See the old Manuals, and Selden'j Uxor Ebraica, 1.2. c. 27. p.3.03. And from hence Chaucer, an old Poet in the Reign of Edward III, in hit Wife of Bath. ©lie toac a toojtl? woman all bcr line, UntabanBS « the ©ijurclj Dpi; tiaO $e fine. 1 Seethe Manuals, andSelien.asab ove. m Synod. Winton. ut fupra. Synod. Exon. Anno 1287. Can.7.Spelm,Tom. 2. Concil. Load. Anno 1200. ibid. E e 2 i. e. their their Ami quity. 420 Of the Form of Solemnization. Chap. 10. i. e. their Relations and Acquaintanee, who ought to at- \^y\J tend oil this Solemnity, to teftify their confent to it, and to join with the Mimfter in Prayers for a Bleffing on it. Tho' it may not be improbable, but that by the Friends here mentioned, may be underftood fuch as the Ancients Paranymphs, us'd to call" Paranymphs, or Bridemen. Some traces of or Bridemen, which cuftom we find to be as old as the days of Sampfon, whofe Wife is feid to have been delivered to his Compa nion who in the Septuagint Verfion is call'd [Ni^- I02d Canon of our Church, viz. 1. A preceding Mar- rmnV' riage or Contrail, or any Controverfy or Suit depending upon the fame. 2. Confanguinity or Affinity. And, 3. Want of the Confent of their Parents, or Guardians. §. I. The firft is a preceding Marriage or Contrail : For x.A^reee- God made but one Wife for Adam, and rather conniv'd at di, which any one that knows Greek will acknowledge to be imper fectly tranflated, in our Englifh Bibles. For, as Dr. Wall%, very- well obferves, when Ariftotle fays, 'cc\m s-Sto tcc\ ktfyenroic,, no body Woujd render it, Men have this of their otam but, this is proper or peculiar to Men: So again when he fays, hfj.^ctr^ot.^ex, la\cc> 'i%n riiii yiSa-erm h, it would not reach the fenfe to fay, that Frogs make tbeir otvn Noife, but that Frogs make a noife peculiar to themfelves ; i. e. fuch a noife 'as no other Creatures make. When there fore St. Paul ufes the fame phrafe here, which is fo empha- tical and exprefs, our Englifh Tranflation does not come up to his meaning, when it only fays, Let every Woman have her own Husband ; fince the words plainly fignify, that every Woman fhould have a Husband that fhould . be proper or peculiar to her felf, a Husband in fuch fenfe her own, as not to be the Husband of any one elfe. 6 Mat. xix. f, 9. Rom. vii. 3, 1 Cor. vii. 2. c Rom. vii. 2, 3. 1 Cor. vii. 39. 6 Mar. xix. 9. Markx. 11. Luke xvi. 18. 1 1 Cor. vii, 2. gJH/hry rf tnfant-'Baptifm, Part I. chap. 8. %. s " Ibid. in of Matrimony. 42 3 in as manifeft Adultery as they would have done, tho' Sea. 3. they had not been join'd. Nay, if either of them be but (?Y^ contraaed to another, the Impediment is the feme. For tho' fuch a Contraa be not properly Marriage, yet it is fo' effeaive and binding, that unlefs they voluntarily releafe each other, it is Adultery for either of them to marry any body elfe. Hence by the Levitical Law, it was death for any one to defile another Man's Spoufe ' ; and the Holy Virgin is call'd Jofeph's Wife, tho' fhe was only contraaed to him11. Upon this account Marriages, that have been made after any fuch Contraa, have always been judged null and void. In our own Land indeed, in King Henry V III.'s time, an Aa of Parliament was made, that Marri ages, when folemniz'd and afterwards confummated, fhould Hand good, notwithftanding any former Precontraa that had not been confummated1. But this was only done to gratify the King : And therefore as foon as K. Edward VI. fucceeded him, the aforefaid K8c was repeal'd, and the Ec clefiaftical Judges were again empowered to give Sentence in favour of fech Precontraa, and to require that Matri mony be folemnized and confummated between the Per fons fo contraaed, notwithftanding that one of them may be aaually married to, and have had Iffue by, another Perfon m. §. 2. The fecond Impediment which the Canon fpeci- jh^°nr*"" fies, is Confanguinity or Affinity, i. e. when the Parties are ArEoIy!' related to each other within the degrees^ prohibited as to Marriage by the Laws of God, and exprefs'd in a Table flrawn up by Archbifhop Parker, and fet Torth by Autho rity in the year of our Lord ifoV}"- This Table is now ^alD'^"" very frequently printed at the end of Common - Prayer flrbid! * Books, and therefore I need not enumerate the degrees within which Marriage is forbid. But however it may not be amifs to obferve, that feveral degrees are exprefs'd in the Table, which are not mentioned particularly in the 18th of Leviticus, which is the place upon which the Ta ble is founded. But then they may be infer'd from it by Ani»h*> parity of reafon. For that paflage in Leviticus, only men- R,^„"yimt tions thofe Relations evidently and exprefly, which may help piy'd. us to difcover the like difference and degrees. So that for the right underftanding of the 18th of Leviticus, and to bring it to an agreement with the Table in our Com- 1 Deut. xx. 13, 14. I m 1 Edward VI, k Mat. i. 20. 1 " Can. $$ • ji Henry VIII. c. 3«. I E e 4 mon* 42+ Of the Form of Solemnization Chap. 10. mon-Prayer Books we muft obferve two particular rules Vp^VVy for our direaion : viz. i. That the feme prohibitions that are made to one Sex, are undoubtedly underftood and imply'd as to the other: And, 2. That a Man and his Wife are accounted one Flefh : (So that whoever is related to ope of them by means of Confanguinipy, is in the feme degree related to the other by means of Affinity : Infomuch that the Husband isfo much forbid to marry with his Wife's Relations, and the Wife with her Huband's, within the degrees prohibited, as either of them ate to marry with their own.) Thus for inftance ; tho' marrying a Wife's Sifter be not exprefly forbid in the 8th of Leviticus, yet by parity of reafon it is virtually imply'd. For when God there commands ° that a Man fhall not marry his Brother's Wife, which is the fame as forbidding the Woman to be marry'd to her Husband's Brother: it follows of courfe, that a Man is alfo forbid to marry his Wfie's Sifter. For between one Man and two Sifters, and one Woman and two Brothers, s the fame analogy and proportion. Accordingly this was always forbid under fevere penalties by the primitive Church p, and has been declared unlawful by our own q. Thus again, tho' we are not forbid in terms to marry the Daughter of a Wife's Sifter ; yet by the like parity of reafon, the fame is implied in the prohibition of marrying one's Father's Brother's WifeT, which is the fame as to forbid the being married to a Husband's Brother's Son. For be* tween a Man and his Wife's Niece, is the feme relation as between a Woman and her Husband's Nephew ; and therefore thefe alfo have been declared incapable of mar» rying by our Courts of Judicature r. And if this be grant ed, it can much lefs be doubted, whether the like rule, from parity of reafon, doth not forbid the Uncle to marry his Niece ; which, tho' not exprefly forbidden, is to be fure virtually prohibited in the Precept, that forbids the Nephew to mariy his Aunt1. Nor is it of any moment to alledge, that thenrft is a more favourable cafe, becaufe the natural Superiority is preferv'd ; . fince the parity of degree (which is the proper rule of judging) is the very fame in both. The Cafe the Nor do thefe rules hold only in lawful Marriages, but fame in un- are equally binding in unlawful Conjunctions: For by the jZalrZa's feme Law that a Man may not marry his Father's Wife, he i» lawful ought not to take his Father's Concubine ; and as the Woman Marriage.'. » Ver. 16. r Can. Apollo'. i^.&Conci], Elib. 1 See "Bifhop Gibfon'i Codex, Vol. I. pag. 498. Siealfo the Canons 0/1/71. in "Bifhop Sparrow, p. 140. 'Ver.' 14. f See "Bifhop Gibfon, ibid. « Ver. Iij 14. may of Matrimony. 4*5 may not be married to her Daughter's Husband, fo neither Sea. 3. may fhe be married to one by whom tier Daughter has been C-OTV* abus'd ". Nor are Baflard Children any more at liberty to -A"* hf™£" marry within the degrees of the Levitical Law, than thofe dr\f*as *,/ that are legitimate. In this cafe Legitimacy or Illegitimacy tmen thofe makes no difference; for if it did,*a Mother might marry '*".' <"»**¦ her Baftard Son, which is fhocking to think ofw. g.t.mate. The reafon why thefe prohibitions are made, are eafily The Reafons to be accounted for: For, 1% the Marriage of Parents fhcf Sparrow'/ Collection, p. 260. x LaSantiui Scacii Scholiaftes ad x Thebaid. v. 183. utciiat. inFabriThe- fa,uro> in vocem Cefitu. cond 426 Of the Form of Solemnization^ Chap. 10- c°nd, Or third defcent, are prohibited Marriage, either by ^^^ysj the Laws of God, or of the Land. The more ancient Prohibition indeed of the Canon Law was to the feventh Generation : And the feme was formerly the Law of the Church of England, as appears by the Canons of two dif ferent Councils T. But in the fourth Council of Later an, Which was held A.D. 1215-. the Prohibition was reduced to the fourth degree1, as appears not only by a Statute in the 32d of Henry VIII % but alfo by the frequent Difpen- fetions for the fourth Degree, (and no farther) which we meet with in our Ecclefiaftical Records, as granted by fpe cial Authority from Rome. But now this was only for the increafe and augmentation of the Pope's Revenue, . who always took care to be paid well for his Licence or Difpen- fetion. And therefore at the Reformation, when we got free from our bondage and fubjeaion to him; no Marri ages were prohibited but within the third Degree, which are exprefly prohibited by the Laws of God, as well as by the Diaates of right Reafon, and which therefore no Power or Authority can difpenfe with. But now none that we call Coufins are within the third degree of Kindred ; even firft Coufins or Coufin - Germans are four removes diftant. For to know their Relation, we muft reckon thro' the Grandfather, the common Parent, from whence both Par ties are defcended. Now reckoning thus between the Children of two Brothers, or of two Sifters, or of a Bro ther and Sifter, we muft neceffarily meafure four Degrees. For from a Man to his Father or Mother, is one Degree ; to his Grandfather two ; then down to his Uncle or Aunt three; and, laftly, to the Daughter of his Uucle or Aunt, who is his Coufin-German, four. This is exemplify'd in » the Margin, where A is the Grandfather, B and C the A Children, and Dand E the Grandchildren or firft Coufins, J. c who are difpos'd to marry. Now from D to B is one re- 4 move, to A a fecond, to C a third, and to E a fourth. And n El have already obferved, that there is no inftance in the 1 8th of Leviticus of any Prohibition in the fourth Degree. It is to be noted indeed, as Archbifhop Parker tells us b, that Marriages in the diretl Line, i. e. between Children and their Grandfathers, tho' ever fo diftant, are prohibited and forbid. For a Father has a paternal right over ten Ge nerations, could he live to fee them in a direa Line (his 1 Of London and Weftminfler as citedby "Bifhop Gibfon in his ;Codex, p. 497- :•'¦ Stt WJhp Gibfon, m before. ' C 38. b In "Bifiiop Sparrow'i CaUtdim, pag. 160. old of Matrimony. 427 bid age requiring refpea and reverence, as often increas'd Se&. 3. as the name of Father comes between him and them) And V^v"s-# fo Uncles and Aunts^ fince they are quafi Parentes, in the place of Fathers and Mothers, muft have the greater re fpea, by how much the name of Uncle and Aunt comes between them and their Nephews and Nieces. So. that it would feem more abfurd for a Great Uncle to marry his Niece, than for an immediate Uncle to marry his. Tho' we are told, that where the cafe in the fpiritual Court was, that one had married the Wife of his Great Uncle, (which, by the foregoing rule, that makes the cafe the feme in Af finity as Confenguinity, is as near a Relation as a Great Aunt by Blood) it was declared not to be within the Le- vitical Degrees, and therefore a Prohibition was granted to the Procefs c. $.3. The third Impediment to the Solemnization of I'J^,'* Marriage, between the Parties that offer themfelves, is the Guardian* want of the confent of their Parents or Guardians. But this c«"ftat' by the hundredth Canon feems only to be an Impediment, when the Perfons to be married are under the Age of twenty one years complete, whom, by the 6zA Canon, no Minifter is to marry, whether by Banns or Licence, before their Parents or Governors have fignified their confent, tho' Perfons in Widow hood are by the 104th Canon particularly excepted'1- The holy Scriptures, in feveral inftances, inform us of this pa ternal e right. And the ufual phrafes of giving a Daughter in Marriage, and taking a Wife to a Son, plainly imply, that the confent of the Parents is neceffary in the Marriage of their Children. If we enquire into the praaice of the Hea thens, we fhall find them fo fevere upon the violation of this right, as to declare the Marriage to be null, and the Children to be Baftards f. And the ancient Canon Law of the Greek Church accounts all Children that marry without their Parents confent, whilft they are under their power, to be no better than Fornicators e. The Church of England indeed does not proceed to fuch extremities : But fhe takes all imaginable care beforehand to prevent fuch Marriages, by requiring the Oaths of two fufficient witneffes, in cafe of a Licence, that fuch confent is ob tain'd11; and ordering otherwife the publication of the Banns, as has already been fhewed, that fo the Parents c See "Bijhop Gibfon'j Codex, p. 4°9- <¦ See alfo the Canons of IS97- '» Sparrow p. 149. « Gen, xxiv. xxix. xxxiv. 4. Judges xiv. 2: f Apul. Meamorph. 1. 6. Pig. lib. ' * 2 roaj 23. Tit. 2. & lib. 1. Tir. f. $. ri. e St. Bafil. ad Amphiloch. Can. 3 Si & 40. Matth. Blatter. Syntag. Lit. T. c. 8. apud Bevereg. Tom. J. ¦> Can. 103, 4^8 Of the Form of Solemnization Chap. 10. may have notice and time to forbid it, and now finally V^YN^ charging the Parties themfelves, in the moft ferious and fo lemn manner that is pofiible, that they confefs it as an Im pediment, if they want their Superiors confent. Rubrick af- IV. If any of the Impediments abovementioned are al- ter theCharge kdg'd, and the Perfon that declares it will be found and fufficient. Sureties with him to the Parties, or elfe put in a caution {to the full value of fuch charges as the Perfons to be married do thereby fuftain) to prove his allegation ; then the Solemnization muft be defer'd until fuch time as the truth be try'd. But if no Impediment be alledged, the Curate is to proceed in manner and form , as the next Section will declare. Se£t. 4. Of the Efpoufals. The asking I. *T"* H E Solemnization of Matrimony being a formal their mutual J_ compaa, it is requifite, in the firft place that the 0D "*¦ mutual Confent of the Parties be ask'd, which is fo effenti- ally neceffary, that the Marriage is not good without it. And therefore we find that Rebekah's Friends ask'd her con fent before they fent her away to Ifaac c. And in the firm- eft kind of Marriage among the Romans, which they call'd Coemption, the Parties themfelves mutually asked this of each other d. This therefore being fo momentous a cuftom, is for that reafon taken into the Chriftian Offi ces: Only among Chriftians the Queftion is propos'd by the Prieft, that fo the Declaration may he the more folemn, as being made in the immediate prefence of God, and to his deputed Minifter. The Man therefore is ask'd, Whether he will have this Woman to his wedded Wife ; and the Woman, Whether Jhe will have this Man to her wedded Husband, to live together after God's Ordinance in the holy Eftate of Matrimony. And that they may the better know, what are the Conditions of this State, the Minifter enumerates the Duties which each of them by this Covenant will be bound to perform. The HuT- §. 2. The Man, for inftance, is oblig'd in the firft place, band'/ Duty, to love his Wife, which is the principal duty requir'd by St. Paul", and is here mentioned firft, becaufe if the Man 'Gen. xxiv. j-8. 1 Alex. Gen. Dier. 1. *. c.!. d Boeth. Comment, in Topic. Cice- I c Ephef. v. IT. ion. p. 1S7- Venet. 1^83. Alex, ab j , hath of Matrimony. 4^9 hath this affeaion, he will perform with delight all the other Sea. 4. Duties ; it being no burthen to do good Offices to thofe ^oOTN^ whom we heartily and fincerely love. 2. He muft com fort her, which is the fame that St. Paul expreffes by che- rijhing6, and implies here, that the Husband muft fupport his Wife under all the infirmities and forrows to which the tendernefs of her Sex often makes her liable. 3. He is to honour her, which is alfo direaiy commanded by St. Peter h : For tho' the Wife, as he fays, be the weaker Vef fel, yet fhe muft not bedefpis'd, for thofe unavoidable weak- neffes which God has been pleas'd to annex to her conftitu tion, but rather refpeaed for her ufefulnefs to the Man's comfortable being*. 4. He muft keep her in ficknefs and health, which in St. Paul's phrafe is to nourifh', or to af ford her all necefiaries in every condition. Laftly, He muft confent to be faithful to her, and forfaking all other, keep himfelf only to her fo long as they 'both fhall live k; which is added to prevent thofe three mifchievous and fatal deftroy- ers of Marriage, Adultery, Polygamy, and Divorce. §. 3. There is no difference in the Duties, nor confe- ^tHtY'l{e' quently in the Terms of the Covenant between the Man and his Wife ; except that the Woman is oblig'd to obey and ferve her Husband. Not is this a difference of our own deviling, but is exprefly ordered by God himfelf, who in thofe places of Scripture, where he enjoins Husbands to love their Wives, commands the Wives to be fiubjecl and obedient to their Husbands '. The rules alfo of Society make it ne ceffary ; for Equality, faith St. Chryfoftom m, breeds con tention, and one of the two muft be fuperior, or elfe both would ftrive perpetually for the Dominion. Wherefore the Laws of God, and the Wifdom of all Nations, hath given the Superiority to the Husband. Among the Romans the Wife was oblig'd by Law to be fubjea to her Huf- * If the Greek of this verfe was differently pointed, the Foun dation of the Honour to be given unto the Wives would not be their Weaknefs, but their being Coheirs with their Husbands of the Grace of Life > which feems to make the Apoftle's meaning clearer. Likewife ye Husbands dwell with your Wives according to knowledge, the Female being the weaker Veffel, giving them honour, as being Heirs together of the grace of life. c Ibid. ver. 29. 1 ' Eph. v. 22, 24. Col. iii. 18, Tit. b 1 Pet. iii. 7. 1 ii. s. 1 Fet. iii. 1, J. 1 Eph. v. 29. 1 m In 1 Cor. xi. 3. * Mai. ii. ix, ifi. 1 Cor. vii. 10. I band, 43<> Of the Form of Solemnization Chap. 10. band, and to call himZor^": But then they had a peculiar %SY\J Magiftrate to take care that the Men did not abufe this power, but that rhey fhould rule over their Wives with gentlenefs and tendernefs °. Wherefore Women may and ought to pay all that obedience which the Gofpel requires of them : Nor have they any reafon (efpecially with us) to complain With Medea, that they are fold fir Slaves with" their own Money*, becaufe there is really no Slavery in obe dience which fprings from love,, and is paid in refpea to the nobler Sex, and in requital for that proteaion which the weaker Sex both needs and enjoys in the State of Matri mony. So< that it is not only an impious contempt of Di vine Authority, but egregious pride and folly for any Wo man to refute either to promife or pay this obedience; which is her chief advantage, if fhe hath wifdom to un derftand, or skill to manage it right. The Anfwer §. 3. The whole matter being thus propos'd to each Par- mftheParties. tVj tj,ey fljould eacn 0f thern ferioufly weigh and confider it. And if they like this ftate of life, and the duties an nex'd to it ; if they neither of them have any objeaion a- gainft the Perfon of the other, but are perfuaded they can each of them love the other, and that for ever, in all con ditions of life ; let each of them anfwer as the Church di reas them, I will; which are the proper words that oblige? in compaas % but which can never lay a more folemn obligation than when they are pronounced upon this occa fion. For if we ftart back after Ipeaking them here, we fhall have as many Witneffes of the Falfhood, as there are Perfons prefent at the Solemnity; viz. God and his Angels, the Minifter and the Congregation ; and therefore in regard to fo venerable an Affembly, let them here be pronounc'd' with all deliberate gravity, and for ever made good with all pofiible fincericy. Efpoufali. §. 4. This folemn declaration of the Parties ¦ confent uhatthey feems to be the remains of the old Form of Efpoufals, neerefermeriy. ,^hjch was different and diftina from the Office of Marri age, and which was often performed fome Weeks, or Months, or perhaps years r before ; and as Florentinus de fines them, were no more than the promife of future Mar riage f ; which however they thought was not proper to be " Ulpian. L. alia 14. D. folut.Matri- rnon. Et L. ea qua: yj. D. de Donat. inter Virum & Ux. itemque Servius ad 1. 4. Mm'id. J Cicero de Repub. lib. 4, P Eurip.. in Medea. ¦Jjuftinian. Inflitut. 1. 3. de Verb. Oblig. Tit. 16. r Carol. Mag. Leg. 1. i.e. 163. f Florencin. 1, 1. D. de Sponfa). left of uMatrimomyl \\\t left to be made in private as a mere civil Contraa ; and Sea. 4. therefore they ordered th^t it fhould be folemnly made in \y^>j the prefence of a Minifter, who , fhould ufe Prayers and Bleflings fuitable to the occafion. And hence it is that, in the Greek Chutch^ there are to be feen to this day two different Offices, ra. the one of Efpoufals, and the other of Marriage '. But it oftentimes happening that the De ferring the Marriage caus'd the Parties efpous'd to break their engagement; Leo Philofophus, an Emperor of the Eaft, commanded by an Edicf, that the Efpoufals and Mar riage fhould be both perform'd on the feme day u. Some attempts indeed were made by Alexius Comnenus to re- ftore the old cuftom of having fome time intervene be tween w. But it does not appear that he fucceeded in his attempts ; for Goar tells us (and the prefent Greek Rubrick hints as* much) that the ufual cuftom of the modern Greeks is to ufe both Offices at the feme time. And it is probable; that in the Weft, as well as in the Eaft, the cuftom of ce lebrating the Efpoufals and Nuptials at the feme time did* long obtain, and at laft occafion both Offices to be- united in one. So that this Declaration is the remains of the an cient Office of the Efpoufals, and the following Stipulation* the Marriage properly fo call'd. Accordingly the Decla- Andhmfuf- ration is made in the Future Tenfe, by which Efpoufals tlild nm- us'd to be made y, whereas the ftipulation runs in the Pre fent Tenfe, which is neceffary to make and confirm a Mar riage z. Befides, the Declaration is made without any ce remony, limply and direaiy like the ancient a Efpoufals ; whereas the mutual ftipulation Is accompanied with diverfe fignificant Rites, fuch as the delivering the Woman into the Hands of the Man, joining their Hands, and the like, which are the known and proper ceremonies of Marriage. And indeed that the Declaration is not properly a cir- cumftance of the Marriage, is plain from theMinifter's ask ing, after it is made, Who giveth the Woman to be married^ to the Man ? For that evidently implies that fhe is even yet in the power of another, and confequently that fhe is ftill to be married to the Man. * Vide Euchologion. u Leo Philof. Imp. Novel. 74. w Alex. Comnefl. Novel, de Sponfil. 1. 2. Jur. Orient. x 'Ut fJt.h /3y\ov1fl« €V TetUTGO %Vptt.VlO- &««i. Rubric, ante Offic. Coronat- Eucholog. pag. jSr, y Decrer. Greg, 1. 4. de Sponlal. & Matrinson.Tit. 1. c. if. Pet. Lombard. lib. 4. dill. 28. 1 Conftlt. Richardi Ep. Sarum. ap. Spelman. Concil, Tom. 2. A, D. 1217. ' Franc. Hocman.de Sponlal. p. 37J-. Sea, 432 Of the Form of Solemnization Chap. 10. Seft. 5. Of the Solemnization of the Marriage. The Seimni- I. >-r-* H E two Parties having now declared their confent MarriagC^ -»- to take each other for Husband and Wife, andhav- c ing folemnly engaged that they will each of them obferve the Duties which God has annexed to that State; they pro ceed, in the next place, to the immediate celebration of the Marriage it felf, which is introduc'd with a very ancient and The Father or fignififcant ceremony, Tmean the Father's or Friends giving SvTi/' ^e Woman in Marriage. The Antiquity of which Rite is mmaa. evident from the phrafe fo often us'd in Scripture, of giv ing a Daughter to Wife " : And the Univerfelity of it, appears from its being us'd both by Heathens and Chriftians in all Ages,b. The foundation of the praaice feems to be a Care of the Female Sex, who are always fuppos'd to be under the Tuition of a Father or Guardian, whofe confent is ne ceffary to make their aas valid c. And therefore before the Minifter proceeds to the Marriage, he asks, Who gives the Woman to be married to the Man ? Which fhews too, by the way, that the Woman does not feek a Husband, but is given to one by her Parents or Friends, whofe commands in this affair fhe feems rather to follow than her own incli nations d. For which caufe, among the nuptial Rites of the old Romans, the Bride was to be taken by a kind of violence from her Mother's knees6; and when fhe came to her Husband's houfe, fhe was not to go in willingly, but was to be carried in by force f; which, like this ceremony of ours, very well fuited with the modefty of her Sex. And the §• z> But befides this, there is a farther meaning intend- wimfier to ed by the Church : For it is to be obferved, that the Wo- raeivt her. man js to ^ g;ven. not t0 tne Man, but to the Minifter .- For the Rubrick orders, that the Minifter Jhall receive her at her Father's or Friend's Hands ; which fignifies to be fure, that the Father refigns her up to God, and that it is God, who, by his Prieft, now gives her in Marriage, and who provides a Wife for the Man, as he did at firft for Adam K ' Gen. xxix. 19. chap, xxxiv. 16. Join. xv. 16. 1 Sam. xvii. 25-. ch. xviii. 17. Pfal. lxxvjii. S3. Lukexvii. 27. 1 Cor. vii. 38. b Cie. Orat. pro Flac. Apul. Apol. 2. Rrasfcr. Auguft. de Genef. ad lit. I. 1 1. C. 41. Tom. j. Part 1. col. 29J. C J Set Hooker'j Ecclefiaftical Polity, 1. S- S. 73- d Ambrof. de Abraham. 1. 1. c. 9. Tom. 1. col. 201. 1. e Virg. jEneid. 10. ver. 79. f Plut. Quajfl. Rom. Tom. 2. p. 271. C D. Francof. 1620. 6 Gen. ii. 23. IL Accord- of Matrimony. 43 i Se&.\f. II. Accordingly the Minifter, who has now th'e difpofel V^-yo Of her, delivers her into the poffeffion of the Man, as he i"'"h'"?jofd afterwards does the Man into the poffeffion of the Woman, an'^a,nt * by caufing each of them to take the other by the right Hand. Ceremony. The joining of Hands naturally fignifies contraaing a Friend- fhip, and making a Covenant ' : and the Right Hand efpe cially was efteemed fo fecred, that Cicero calls it the Wit- nefs of our Faith": And therefore the joining of thefe be ing us'd in all Covenants, no wonder it fhould be obferved in the folemn one Of Marriage. Accordingly we find it has been us'd, upon this occafion, by Heathens ', Jews m, and Chriftians in all " Ages. III. The Minifter therefore having thus join'd their f£ ^ Right Hands, caufes them, in the next place, to give their l'pu iWa' Troth by a mutual ftipulation. , And, as our Lawyers telf us, that in a Deed of Conveyance four things are neceffary, viz. i. The Premifis, containing the names of the Per fon, and of the thing to be conveyed; 2. The Habendum and Tenendum; 3. The Limitations; and, 4. The Seal ing0: So here" the Compaa feems to be drawn up exaaiy anfwerable to thefe four rules. For, irt, each Party name themfelves, and fpecifying the other, as the individual Per fon whom they have chofe, declare the end for which they take, viz. to be wedded Husband and Wife. 2'% The man ner of taking is exprefs'd in thofe ancient words, to have and to hold, which are words (faith v Littleton) of fiich importance, that no Conveyance can be made with out them: And therefore they ought not to be omitted here, becaufe the Man and the Woman are how to put themfelves into the power and poffellion of each other ; infomuch that after this ftipulation the Wife hath not power of her own Body, but the Husband; and likewife the Huf- band hath not power of his own Body, but the Wife q. 3'"'', The time of entring upon, and the time of enjoying, the PofTeflion conveyed, is here exprefly declared. It is to be gin immediately from the nuptial day, and to continue du ring their mutual lives, From this day forward,- till death 1 2 Kings x. iy.i Prov. xi. 21. k Dextraj qua: fidei teftes effe fole- bant. Cicero. See alfo Virgil, EnDex- tra, Fidefque. See.alfo Alex, ab Alex. Gen. Dier. 1. 2. c. 19. 1 Alex, ab Alex. 1. 2. c. ;¦ Xeno- phon. Cyropard. 1. 8. Servius in Vir gil. /En. 4. v. 104. 01 Tobit. vii. 13. n Greg. Naz. Ep. 57. ad Anyf. 0 Lord Coke on Littlecon'i Tenures, c. 1. P A aver 8c tener. Littl. c. 1. p. 1. Lord Coke, ibid. « I Cor,, vii. 4. F f »T 434 Of the term of Solemnization Chap. 10. us do part. An'd left any inconveniences appearing after ward fhould be alledged for the breaking this fecred Con traa, here is added a proteftation, that the obligation fhall continue in full force, notwithftanding any future unex pected changes. They are to have and to hold for better for worfe, in refpea of their mind and manners ; for richer for poorer, in refpea of their eftate ; and whether in Sick- nefs or in Health, in refpea of their Body. Now all thefe are added to prevent the fcandalous liberties of Divorce, which was praais'd upon every trifling occafion among Jevn and Romans " : infomuch that one of their Rabbies had impioufly affirmed it to be fufficient for Divorce, if an other Woman was better lik'd by the Man b. But this be ing fo contrary to the nature of Marriage, it is neceflary it -fhould be remov'd from all Chriftian Societies; which cannot be more effeaually done than by a particular reci- cital, at the time of Marriage, of all the cafes which may be pretended as the caufes of a future diflike. And to pre vent any objeaion, I fuppofe, that might afterwards be imagined from either Party's declining in their comelinefs or beauty ; the Tork Manual, that was us'd in the Northern parts of England before the Reformation, had an addition of the words, for fairer for fouler^ (for it muft be obferv'd that this mutual ftipulation was always in Englifh amongft our Englifh Papifts, even when all the Office befides was in Latin) which Mr. Selden translates, five pukhrior fue- ris,five invenuftior", i. c. whether thou thalt be more or lefs handfome or comely. In all thefe conditions the en gagement is the feme, viz. the Man is to love and to cherijh his Wife, and the Woman to love, cherijh, and to obey her Husband ; i. e. each of them muft have the fame regard for the other, and pay thofe duties which I have already fhew'd to'be neceflary and indifpenfeble, whatfoever acci dental varieties may happen. In the old Salisbury Manual (that was us'd in the Southern parts of England in the times of Popery, as I have obferv'd the Tork Manual was in the Northern) inftead of the Woman's ftipulating to love, cherijh, and to obey her Husband, fheengag'd*o£e bon- air and buxum in bedde and at horde : And lb in the Tork Manual, the Minifter in asking the Woman's confent, in ftead of demanding of her, whether fhe would ferve and obey her Husband, ask'd her, whether fhe would he buxum to him. From whence we may obferve, that whatever a Mat. xix.'^j. , I pag. 667. ' Rabbi Akiba, as cited by 3r.Com- I c Seld. Uxof. Ebraic; 1,2. c. 27. p. bet en che Common Prayer, Folio Edition- \ IJ17. 2 mean- of Matrimony. 43 5 meaning thofe words have been perverted to fince, they Sea. <;. originally fignified no more than to be meek and obedient. i^^yN^ Accordingly meek and obedient are added in the Margin of the Manual, to explain them: And fo they are interpreted in the Saxon Diaionaries, agreeably to which they are tranllated by Mr. Selden, Ero officiofa ac obediens A. But to return to our prefent Form : The next particular is the rule by which the compaa is made, viz. according to God's holy Ordinance. The words before the Reformation were if holy Church it woll ordaine e, i. e. I fuppofe, if there be no Ecclefiafti cal Law to the contrary. But I think the modern words are better : which may either be refer'd to every part of the prefent ftipulation, fo as to imply that all the branches thereof are agreeable to the divine Inftitution ; or elfe they may be peculiarly applied to the two laft claufes, that each of the Parties will love and cherijh, &c. the other till death part them ; which, I have fhewed, is according to the Or dinance of God. Laftly, here is the ratification of all the former particulars in the ancient Form, and thereto I plight (as the Man fays) or, (as the Woman) I give thee my Troth; i, e. for the performance of all that has been faid, each of them lays their Faith or Truth to pledge : As much as if they had faid, if I perform not the Covenant I have made, let me forfeit my credit, and never be counted juft, or honeft, or faithful more. IV. But befides the invifible pledge of our fidelity, the The Ring* Man is alfo obliged to deliver a vifible pledge, which the '££'"7" Rubrick' direas fhall be a Ring; which, by the firft Com- coemption. mon-Prayer Book of King Edward VI. was to be accom panied with other tokens of Spoufage, as Gold or Silver. This lets us into the Meaning and Defign of the Ring, and inti mates it to be the remains of an ancient cuftom, whereby it was ufual for the Man to purchafe the Woman, laying down for the price of her a certain fum of money f, or elfe performing certain articles or conditions which the Fa- > ther of the Damfel would accept of as an equivalent'6. Among the Romans this was call'd Coemption or Purcha- fing, and was accounted the firmeft kind of Marriage which they had h ; and from them was deliver'd down a- mongft the Weftern Chriftians, by whom the cuftom is ftill preferv'd in the Ring h ; which is given as a pledge, or in d Uxor. Ebraic. ,1. i. <.. 27. p. 194. 1' S Gen.xxix.18, 27, 30. iSam.xvii. » Set the old Manuals, and Selden ut I if. <& chap, xviii. 17, ty. fupra, pag. 194. h Selden. Uxor. Ebraic. 1. 2. c. if; ( G«. xxxiv. 11. Exod. xxii. 17. 1 pag. 1S3, 184. Deut. xxii. 29. I F f a part 4 1 6 Of the Form of Solemnization Chap. io. part of payment, of the Dowry that the Woman is to be \y"*f\j intitled to by the Marriage ; and by the acceptance of which the Woman, at the fame time, declares her felf content, and in return efpoufes or makes over her felf to the Man., Accordingly in the old Manual for the ufe of Salisbury, before the Minifter proceeds to the Marriage, he is direaed to ask the Woman's Dowry, viz. the tokens of Spoufage : And by thefe tokens of Spoufage are to be undet flood Rings, or Money, or fome other things to be given to the Woman by the Man; which faid giving is call'd Sub arration,{i. e. Wedding or Covenanting) efpecially when it is done by the giving of vny a Ring The reafon why a Ring was pitch'd upon for the pledge rathe^ than rather than any thing elfe, I fuppofe was, becaufe anciently any ibingeifi. fat j^;ng was a gea'^ ^y which au orders were fign'd, and things of value fecur'd1; and therefore the delivery of it Was a fign that the Perfon, to whom it was given, was ad mitted into the higheft friendfhip and truft *- For which reafon it was adopted at a ceremony in Marriage, to de note that the Wife, in confideration of her being efpous'd , to the Man, was admitted as a fearer in her Husband's Counfels, and a joint partner in his Honour and Eftate: And therefore we find that not only the Ring, but the Keys alfo were in former times deliver'd to her at the Marriage '. That the Ring was of ufe amongft the old Romans, we \ have feveral undoubted Teftimonies m. And that the ufe of it was not owing to any Superftition amongft them we have the Authority of Tertullian, a very ancient Father of the Chriftian Church". Pliny indeed tells us, that, in his time, the Romans us'd an Iron Ring, without any Jewel": Why a Gold But Tertullian hints, that in the former Ages it was a Ring one- of Gold p; which being the nobler and purer Metal, and continuing longer uncorrupted, was thought to intimate fhe generous, fincere, and durable affeaion, which ought Whatmtima- to be between the married Parties q : As the form of it, be- ted by its ;ng round (which was the moft perfea of all Figures, and Roundnefi. was u>d by the Ancients, as the Hiercglyphick of Eternity) 11 was underftood to imply, that the conjugal Love fhould never have an endr. ' Gen. xxxviii. 18. Efther iii. Ip, 12. I Maccab. vi. ly. K Gen. xii. 42.* 1 Ant. Hotman. de vit. Rit.Nuptiar. c 2f. ra Juvenal. Sir. 6- ver. 2.6, 27. Plin. Hift. Nat/1. 3, c. 1. Tertul. Apol. c. 6. p.. 7. A. a But n De Idol. c. 16. 0 Plin. ut fupra. P Apol. c. 6.' pag. 7. A. 1 Scalig. 1-oei. 1. 5. c. J 00. r Scalig, ibid. Ifidor. de Divin. Of- Sc. 1. 2. c. if. Vide CvRationaliaDi- vin. Officior. ' of Matrimony. 437 But thefe feem only allegorical Significations : The ufe Sea. f. of it we have feen was inftituted at firft, to imply fome- v_->/-^K> thing more; viz. that the Woman,, in confideration of a -An Ancient certain Dowry contraaed for by the Man, of which the gff™™}*1 Ring is delivered as an Earneft and Pledge, efpoufes and makes over herfelf to him as his Wife. With this Signi fication it has been us'd by Chriftians in all Ages, and all parts of the Church f : And for the fame intent it is pre fcrib'd by our own, as is evident from the words which are fpoken at the delivery of it, and from the Prayer which follows immediately after; where the giving and receiving it, is call'd a Token and Pledge of the Vow and Covenant be twixt them made. The fame is praais'd by the modern Jews1, who, it is not likely, would have taken up the cu ftom in imitation of the Chriftians, and who therefore pro bably receiv'd it from their Forefathers. Good Reafon therefore had our judicious Reformers to retain a Right fo ancient and univerfel, and which even Bucer himfelf (who one would think was as fcrupulous as any Man need to be) thought fit to approve of as decent and proper u. §. z. Before the Ring may be given to the Woman, the w>yhidra- Man muft lay it upon the Book, with the accufiomed duty to °" "ieBook' the Prieft and Clerk. And the Prieft taking the Ring fhall deliver it unto the Man, intimating, to be fure, that it is our duty to offer up all we have to God as the true proprie tor, before we ufe them our felves ; and to receive them as from his hand to be employed towards his Glory. §._ 3. When the Man efpoufes his Wife with it, he is to ^%f£g* put it upon the fourth Finger of her left Hand. The reafon Finger «/ the of this, the Rubrick of the Salisbury Manual fays, is be- Woman's caufe from thence there proceeds, a particular Vein to the L£fcHdI"l » Heart, This indeed is now contraciiaed by experience ; but feveral eminent Authors, as well Gentiles as Chrifti ans, as well Phyficians as Divines, were formerly of this opinion; and therefore they thought this Finger the pro- pereft to bear this Pledge of Love, that form thence, it might be conveyed as it were to the Heart w. How ever, the Moral may fefely be retain'd: viz. That the Hufe band hereby expreffes the deareft Love to his Spoufe, which *" Clem. Alex. Psedag, 1. 3. c. 11. p. 24y. Qi Ambr. I. 14. Ep. 34. Ilid.ir. Hyfpal. Erymoi. 1. 19. c. 32. pag. 268. & de Offic. Eccl. 1. 2. c. 19. pag. 608. col- 2. C & D. 1 Buxcnrf, Synag. Judaic, c. 39. pag- 633. and Ockley'j Hiftory of tbtprtfent Tews- p^g. 170, 171. F f 3 ought u Bucer. Cenfur. pag. 488. w Alex, ab Alex. Gen. Dier. I. 1. r; 19. App'ian. in lib. Egypt. 8c ex eo Aul. Gel. Nofl. Attic. 1. 10. c. 10, I- fidor. Hilpal. in Locis fupra cicaEis. Durand. Rational. 1. 3. c. 14. Atreius Capit. in Macrob. Satusn. 1.7. c. 13. Levinus Lemn,& Forreftusap. Brown ^ s Of the Form of Solemnization Chap. to. ought to reach her Heart, and engage her affeaions to hin* i&sy"\J again. If we fhould add' the other reafon of placing the Ring upon this Finger, viz. its being the leaft active Finger of the Hand leaft us'd, upon which therefore the Ring may be always in view, and yet leaft fubjea to be worn out : This alfo may teach us, that the two parties fhould carefully cherifh each other's Love, that fo it may endure and laft for ever. The Words §• 4- The Man holding the Ring therefore upon this Finger, explained. being taught by the Priefi, and fpeaking to his Wife, he affures her, thatthis is a vifible pledge that he now takes her with this to his wedded Wife, with this Ring I thee wed; or make Ring i thee a Covenant with thee (for fo the word a fignifies) that all the rights and privileges of a lawful Wife do from this in ftant belong to thee. After thefe words, in the firft Book of King Edward VI. follow'd, This Gold and Silver I thee give ; at the repeating pf which words it was cuftomary to give the Woman a Purfe of Money, as Livery and Seifin of their Eftate : But this was left out of the fecond Book, probably becaufe it was more than fome People could per form. Befides, by what has been feid, it appears that the defign of ft is fully enough anfwered by the delivery of the Ring. with my 7 he Man therefore having wedded her with the Ring, Body i thee ;n the next words proceeds to affign over the Rights accru- "*f0,c"'r'' ing to her thereby. The firft of thefe is Honour, and there fore he immediately adds, With my Body I thee worfhip, i. e. with my Body I thee honour; for fo the word fignifies in this place; and fo yir.Seldenh, and before him Martin Bucer c, who liv'd at the time when our Liturgy was com piled, have tfanflated it. The defign of it is to exprefs that the Woman, by virtue of this Marriage, has a fhare in all the Titles and Honours which are due or belong to theTerfon of her Husband'1. It is true, the modern fenfe of the word is fomewhat different : For which reafon, I find, that at the Review of our Liturgy, after the Reftora tion of King Char fit II. Worfhip was promis'd to be chang'd for Honour". How the alteration came to be omitted, I can't difcover: But fo long as the old word is explain'd, in the fenfe that I have given of it, one would think no objeaion could be urg'd againft the ufing it. * See the Saxon Dictionaries. * Corpora meo te difjnox. Uxor. E- bja>c. I. 2. c. 27. pag. 206. c CummeoCorpOTetehonoro. Bucer. Script. Anglican, pag. 443. ' Hooker'j Ecclefiaftical Polity, 1. y. §¦ 7V ' See the Papers that pafs'd between the Cvmn.'tjfitmas, &c. pag. ult. But of Matrimony. 43 9 But to proceed r The fecond right accruing to the Wife, Sea. $. by virtue of her Marriage, is Maintenance ; and therefore K^*Y^J the Husband adds, in the next place, With all my worldly ^ And with ail Goods I thee endow. And thofe that retain the old cuftom Gy^is°uhla of giving the Woman Gold and Silver, take the oppot tu- endow. nity of thefe words to deliver to her a Purfe. But I have fhew'd that formerly other words were provided for the doing of this : And the defign of the words I am now fpeaking of, is not fo much to inveft the Woman with a right to all her Husband's Goods, as to declare that by Marriage the has acquir'd fuch right. For from the very inftant of their making the mutual Stipulation, the Woman has a right to fue for a Maintenance during the life of her Husband, fhould he be fo brutifh as to deny it; and after his deceafe, is entitled to a third, or perhaps a larger fhare (according to the Laws of the place where fhe lives) in all her Husband's Goods and Chattels, and may farther de mand what the Law calls her In the iafi SeClim. J See the Rubrict at the end of the Of- | pointed 44-a Of the Form of Solemnization Chap. 10. pointed, Tfeppofe, inftead of the Introits, which, I have V^v^-* already fhew'd", was a Pfalm fome way or other proper to the day, and feid or fung, whilft the Prieft was going to the Altar. jjovproperte §. 3. And it is certain that Pfialms are very fit to attend a the Solemnity. Marriage Solemnity, which was ever reputed a time of joy, and generally attended with Songs and Mufick. Solomon's Spoufe was brought to him with Joy and Gladnefs ° : And in the Nuptials of the Gentiles, nothing was more ufeful than Minftrels and Mufical Inftruments, Songs to Hymen, Epithalamiums, and Fefiinine Verfes f. But thefe being ex- prefiions of a loofer Mirth than becometh Chriftians, the Church hath hallow'd our Joy, by chufing holy Pfalms for the exercife and expreffion of it, in obedience to the Pre cept of the Apoftle. St. James, who, when we are merry, bids ns fing Pfialms q. Pfal. 118. §. 4. There are two appointed in this place for variety: But the firft is generally us'd, as being more proper for the occafion, being thought by fome to have been drawn up for an Epithalamium or Marriage Songr, and for that rea fon taken into the Marriage-Office by all Chriftians in the world '. Pfal. 67. > §. 5-. The other is proper to be us'd fometimes, when the Age of the Parties perhaps, not giving a profpea of the Bleflings mention'd in the foregoing Pfelm, renders that not fo fuitable to the occafion. Se&. 7. Of the Supplications and ^Prayers to be us'd at Vide Eucholog. & Miffal. J Sea. of Matrimony. 445 Sea. a. Sect. 9. Of the Lafl Rubrick-. AT the end of the whole Office, is added a Rubrick, HmtbitRn- declaring, that it is convenient tloat the new married bril* wai Perfons Jhould receive the holy Communion at.the time of their f,mtrh. Marriage, or at firft opportunity after their Marriage. In all the former Common - Prayer Books this Rubrick was more pofitive, fixing and appointing the day of Marriage for the time of communicating. The new married Perfons, the fame day of their Marriage, muft receive the Holy Com munion. And it was upon this account, as I have already obferv'd, that the latter part of the Office was ordered to be performed at the Lord's Table, and that the Communion fhould be begun immediately after the Bleffing. The occafion of the alteration was an exception that was made againft this Rubrick by the Diffenting Minifters, at the Conference at the Savoy. They objeaed, that " this " either enforc'd all fuch, as were unfit for the Sacrament, " to forbear Marriage, contrary to Scripture, which ap- " proves the Marriage of all Men ; or elfe compell'd all " that fhould mairy to come to the Lord's Table, tho' ne- '* ver fo unprepar'd. And for this reafon they defir'd the " Rubricks, relating to the Communion, might be omit- " ted, and the rather, becaufe that Marriage Feftivals are " too often accompanied with fuch Divertifements, as are " unfuitable to thofe Chriftian Duties, which ought to be " before, and follow after, the receiving of that holy Sa- " crament A." To this the Epifcopal Minifters anfwer'd, " That this Rubrick enforc'd none to forbear Marriage, " but prefumed (as well it might) that all Perfons marri- " ageable ought to be alfo fit to receive the holy Sacra- " ment. And Marriage being fo folemn a Covenant of " God, they that undertook it in the fear of God, would " not "flick to feal it by receiving the holy Communion, " and accordingly prepare themfelves for it ; and therefore " it would have been more Chriftian to have defir'd that " thofe licentious Feftivities might be fupprefs'd, and the " Communion more generally us'd by thofe that married, " of which the happinefs would be greater than could eafily " be exprefs'd0." For which they quote that paffage in d See an Account of the Proceedings ef\ ' See the Papers that pafs'd between the Cimmijfuncrs of both Perfiufioni,&Cc. I the Commijjioners, Sic. pag. 122. p. 25. London, printed in 4!° 1661. } Tertullian, 44<5 Of the Form of Solemnization, &c. Chap.io. Tertullian, Unde fufficiam ad enarrandam Felicitatem ejus i^y"<^ Matrimonii, quod Ecclefia coneiliat, tjf confirmat Oblatio f ? ** This was an anfwer which the Presbyterians knew not how to get over, and therefore, as ufual, they only return an unmannerly reply. However, to ob.lige them, the Ru brick is alter'd, and Perfons are not now exprefly requir'd to communicate at their Marriage, but only reminded that it is convenient fo to do. TheAdvan- But no ferious Perfon furely will think the Communion tageofcom- i£fe pr0per Or requifite, becaufe the Church has left it more mTtZ'S^ °fto ttie,r difcretion. As to the objeaion of thefe Puritans, Marriage, that " Marriage-Feftivals are" too often accompanied with " fuch Divertifements as are unfuitable to the Sacrament ; a fober Man would be apt to think, that this fhould rather be a reafon why the Sacrament fhould be join'd to this Of fice, viz. that the Reverence of this holy Inftitution might banilh thofe vain and wicked Revels from Chriftian Mar riages. And certainly fince one muft be fpar'd, it is much better to part with a licentious cuftom, than a religious duty. The paffage of Tertullian, cited above, fhews what opinion the primitive Church had of a Marriage fo decent- / ly folemniz'd : And no Office, I believe, but the Geneva Order s, ever forbad, nor no Chriftians, I believe, but the Englifh Puritans, ever found fault with, the adminiftring of the Eucharift upon the Wedding-day : And neither of thefe, I dare fay, will influence the good difpofitions of confiderate Men. The fober and ferious will ftill believe, that when this holy Sacrament attends the Nuptials, the Of fice will be efteem'd more fecred and venerable, the Per fons will ad moreconliderately and gravely, and the Mar riage -Vow receive new ftrength from its being confirm'd by fo folemn an engagement. ' Tertul.adUxor. l.a.c.S.p.iyi.D. | e Ordin. Ecclef. Genev. 134. CHAP. CHAP. XI. O F T H E ORDER FOR THE VISITATION of the SICK. VSlSG&Sli^^ The Introduction. >N a world fo full of Cafualties as this we Introd. live in, in Which Sicknefs and even Death K^-*y"\j fometimes interrupts the Marriage-Solemni- Why this of- ties, it fhould be no matter of Surprize that-^(* J^f'^ this melancholy Office is plac'd immediate- Matrimony. ly after that or Matrimony. The Eaftern Emperors thought it not unfuitable to chufe the Stone for their Sepulchre on the day of their Coronation \ And it would not a little tend to temper and moderate the exube rant Joys which fometimes attend the Feftivities of Mar- * Dionyf. CsrthuC de 4. Noviff Art. 14. nage, 44s Of the Order for the Chap. n. riage, if by cafting an eye 'on the following Form, we \^{~*sj fhould call to mind, that the next and longer Scene may be calamitous. tffiting the §. 2. It is certain that no Age nor Sex, no State nor sick a Duty condition can fecure us from Sicknefs ; and therefore as IfcTatt,' no Man fhould forget thatlt will, one day or other, come to be his own Lot; fo fhould all Men take care to com fort thofe who at prefent lie under- this calamity. So that this is a duty which all Chriftians are oblig'd to, and to which great promifes are annexed b, and which was therefore always efteem'd, by the ancient Fathers of the Church, to be one of the moft folemn exercifes of Re ligion c. Mfpedaiiyup- fi. g. The Clergy more efpecially are exprefly requiPd M A clergy, t0 perform ^is duty by a Divine Command d. For tho' private Friends may pray for us, and with us, yet we can by no means place fuch Confidence in their Prayers, as we may in thofe that are fent to Heaven in our behalf, by fuch as are peculiarly commifiion'd to offer them. For this. reafon it is enjoin'd by St. James A, that if any be fick, they Whom the call for the Elders of the Church. From whence we may skk are to 0bferve, that the care of fending for the Minifter is left to en or' the Sick. For the Prieft himfelf, it is very probable, may never have heard of his Sicknefs ; or if he has, may not be fo good a judge when his vifit will be feafonable, or when the Party is beft able to join with him. At the be- §• 4- For this reafon it is ordered by the Rubrick, that gmning of -when any Perfon is fick, Notice Jhall he given thereof to the i»i' SM»'f'- Minifter of the Parifh: i. e. not when the Perfon is juft expiring (as is too often the cafe) but when the Diftemper or Difeafe firlt difcovers its approach. To put it off to the laft Scene of hife, is to defer the Office till it can do no good. For when the Diftemper is grown paft recove ry, to pray for his Reftoration, is only to mock the Al mighty : And what fpiritual advantage can be propos'd or expeaed, from the Minifter's afiiftance, to one who is un able to do any thing for himfelf? For this reafon it is the advice of the Wifeman, that in the time of our Sicknefs we take care of our Souls in the firft place, and then af terwards give place to the Phyficiane. And among the ancient Conftitutions, of this Church, a flric% charge is laid upon the bodily Phyficians, that, when they are at any time b Mar. xxv. 44, 45-. Heb. xiii. 3. J p. 15-9. C Jam. i. 27. Ecclus'. vii. ;y. j d Jam. v. 14, ij, f Tertul, de-Cult. Feem. 1. 2. c. 11, J '_ Ecclus, xxxvii.gj 10, ii,i». called Vifitation of the Sick. 44cJ Called to the Sick, they do before all things perfuade them to Sea. I. fend for the Phyfivian of Souls, that when care is taken for Ksy~*^J the fick Man's Spirit, they may more fuccefsfully proceed to the Remedies of external Medicines f. §. f. It is the fick Perfon's duty therefore to give the w*»«" " Minifter notice, and the Minifter's to go when notice is ff)cfftjhfHt given : For by the 6fh Canon of the Chutch, it is ordered, that when any Perfon is dange'roufiy fick in any Parijh, the Minifter or Curate {having knowledge thereof) jhall refort unto him or her {if the Dtfeafi he not known, or probably fufpeiled to be infectious) to inftruii and comfort them in their diftrefs, according to the Order of the Communion-Book, if he be no Preacher ; or if he be a Preacher, then as he fhall think moft needful and convenient. Which laft words evi Whether the dently allow a preaching Minifter (i. e. a Minifter who is ^u,l\ht licens'd to preach) the liberty of ufing either this Order, or prefer onto. any other, as he fhall fee convenient. And it is certain that the Order prefcrib'd by the Common-Prayer Book is very deficient in feveral cafes. For which reafon Bifhop Andrews and others have drawn up Offices to fupply the defea ; tho' it may be queftion'd, whether by the Act for the Uniformity of publick Prayers, we be not reftrain'd from private Forms. At leaft it were to be wifh'd that fome more copious Office was provided by Authority, which might take in the various conditions of the Sick, for which they that confine themfelves to the prefent Order are often at a lofs. Se&. i. Of the Salutation. I. *"T~* H E Minifter of the Parifh coming into the fick The Saiuta- X Man's Houfe, is to fey, Peace be to this Houfe, and c,on- to all that dwell in it: Which is the fame Salutation that our Saviour commanded his Apoftles to ufe to every Houfe into which they fhould enter g. And, (which is particu larly to our purpofe) one main part of the Apoftles Errand was to heal the Sickh. We know indeed the Apoftles work*d miraculous Cures : However, when the Gift was ceas'd, the Salutation remain'd ; which therefore we ufe to this very day in vifiting the Sick, fince we ftill go on ¦ ¦ 'i ^^,^— ^— . fConftlt, Richard. Ep. Sarum.A,D, J 6 Luke x. f. tnj. ap. Spelrn. Concil. Tom. i. | h Ver. 9, G g the 45 o Of the Order for the Chap. ii. the ferae charitable account, tho' not endued with the fetfie \*S*f\J power. And the Senfe of the words is very fuitable i For Peace fignifies all outward Bleflings, tho% when us'd in Sa* lutations, it generally imports Health. For which reafon, in J of eph' s Inquiry ' after the Health of his Father, tho' the Hebrew Text expreffes it, Is there Peace to your Father ? our Tranflation renders it, fs your Father well* to which the Septuagint Reading alfo exaaiy correfponds, viz. Is your Father in Health? When therefore a Family is vifited with Sicknefs or Diftrefs, what better Salutation can we ufe than this, viz. that they may all have Peace, i. e. Health and Profperity? And as the Apoftolical Salutation was not a mere Compliment, but a real Benediaion to thofe that were worthy " ; fo fhall this of ours prevail for what we ask to that Houfe which is prepared to receive it. For which reafon the Family fhould receive it with Thankful- nefi and Faith, and welcome with Joy the Ambaflador of Heaven, who in the time of their Calamity comes with Health and Salvation to their Dwelling. Sed. 2. Of the Supplications and Pray en. pniim,43. I. \\1 HEN the Minifter is come into the fick Man's n,'d formerly. yy prefence, he is to begin the Supplications. By the firft Book of King Edward, thefe were introduc'd with the 143d Pfalm ; which, npon whatever occafion it was com pos'd, is very proper and applicable to any ftate of afflic tion. But at the next Review this Pfelm was left out, and the Office has ever fince begun with the Sentence out of The Sentence the Litany. For the Litany being defign'd for the averting L-'tanV*' °* Ev51' and the ProPer ^ffice for a $tate of Affiiaion, 1 "' would have been very proper to be us'd here entirely, but that it is fuppos'd the fick Man can't attend fo long. For which reafon there is only one Sentence taken out of the whole, to deprecate both our own, and the Iniquities of our Forefathers, which fo long as God remembers, his Holi- nefs and Juftice will oblige him to punifh us more and more. And becaufe all of us equally deferve to be af- fliaed, as well as the Perfon for whom we are going to pray ; therefore all that are prefent iointo fey both for them felves and him, Spare us, good Lord. Lord have II. And as all that came to Jefus for help, us'd to cry, Mercy upon T > Gen. xliii. 27. * Luke x. 6. Lord Vifitation of the Sick'. 4St Lord have Mercy upon us1; fo do we here, on the like Sea. 2. occafion, fupplicate and befeech the whole Trinity for \*-\~*J Mercy, in that ancient Form of which we have already fooken m- III. When we have thus pray'd againft Evil, we pro- The Lord'* ceed to petition for thofe good things which the fick Man's Grayer. condition makes him ftand in' need of. And that our Pray ers may be the more prevailing, they are introduc'd as ufual with the Prayer of our Lord, which is more parti cularly proper here, as being very fuitable to a State of Trouble. IV. This is follow'd by fome fhort Refponfes, in which The Verficles all that are prefent are to join with, the Prieft in behalf of £rf RefP°a- the Sick, who will doubtlefs be refrefh'd by the Charity and Devotion of fo many Supplicants, with united Re quefts, petitioning the Throne of Grace for him *. V. After this the Minifter proceeds to collea the re- meFirfl quefts of the People into a fhort Prayer ; wherein he begs, collea. that whilft the Sicknefs remains it may be made eafy to bear, by the comforts of Divine Grace continually be ftow'd upon the Perfon that fuffefs. VI. And then, in another Prayer, he proceeds farther, The second to beg that the correaion may be fenaified fo, that whe- coiled. ther it end in life or death, it may turn to his advantage. §. 2. This laft Prayer was lhorter before the laft Re- n„ this view : How it ran then, may be feen in the Margin f , Prayer v>a% ' / 5 ° " aordedfor- ___ merly- * The places of the Pfalms, whence they are taken, have al ready been fhew'd upon the Office of Matrimony n : Here is only one added for the prefervation of the Sick from the Malice of the Devil, which is taken from Pfal. lxxxix. 23. according to the old Latin Tranflation. f After the words— -GrzVpV with Sicknefs, it ran thus : Vifit him, O Lord, as thou didft vifit Peter'* Wife's Mother, and the Captain's Servant. \And as thou preferv'dft Tobie and Sarah by thy Angel from Danger fj fo vifit and reftore unto this fick Perfon his former Health [if it be thy will) or elfe give him Grace fo to take thy fiifitation, that after this painful Life ended, he may dwell with thee -' Mat. ix. 17.— xv. II.— xvii. is. \ m Pag- *Sf. ax. 30, 31. | « Pag. 443. Q g 2 where 45 i Of the Order for the Chap. 1 1. where the inftances borrow'd from the Roman Offices, V^-*"/^ being- exam pies of miraculous Cures which are not now to be expected, were prudently left out, and fupplied with fome Other more fuitable Petitions ; which muft be allow'd to be a good improvement of the Form. Sed. 3 . Of the Exhortation. Thebi&Part Tf is a part of the Minifter's Office to exhort, as well as JL to pray for, their People, and that not only in time of Health, but alfo in Sicknefs °: For then they ftand in moft need of direaions, and are then moft likely to follow wholefome advice. The Church therefore, being unwil ling to lofe fo likely an opportunity of doing good, when the Sufferings of the Patient make him tender and traaa- ble, hath drawn up a proper and pious Exhortation to im prove that happy temper for his Soul's Salvation. The. Form here prefcrib'd exaaiy agrees with the Heads of Ex hortation, which the Prieft was order'd to ufe to the Sick by an ancient Council above eight hundred years agop. It confifts firft of Inftruilions, concerning the Author of Af- fliaions, the ends for which they are fent , the manner how we are to bear them, and the Benefits of improving them. And here if the Perfon be very fick, the Curate may end his Exhortation. The fecond But ff his diftemper will allow him to proceed, the Mi nifter is to admonifh and ftir him up to the praaice of thofe virtues which are now efpecially needful : Such as, in the firft place, is Patience ; fince till his mind is made calm, it. is vain to prefs him either to Faith or Repent ance. For which reafon this fecond part of the Exhor tation, we are fpeaking of, endeavours to chear up the Spirits of the Sick, by proper Arguments, Precepts, and Examples. The Exami- And now being in hopes that his mind is compos'd, the S°" °*'he Minifter proceeds to give him fuch advice as is proper for thee in Life everlafting, Amen. But Note, the Claufe within the Crotchets [ ] concerning Tobie and Sarah, was only in the firft Book of King Edward, which alfo omitted the words Viftt and, and inftead of Vifitation read Corretlion. " I ThefT v. 14. a Tim. iv. 1. 1 Concil. Nannerenf. c. 4. apud Bi- 1 nium, Tom. 3. Parr. 2. pag. 131. one Vifitation of the Sick. 45 3 one that is preparing for Death. And fince at his Baptifm Sea. 4.' he made a folemn Vow to God, which he promis'd to keep U^N-* ai!! the,day| of his «'fe ; it is fit he fhould examine, now the end of his life may probably draw near, how he has perform'd and difcharg'd that promife. And becaufe one part of his Vow was, to believe all the Articles of the Chriftian Faith, therefore the Prieft particularly enquires in to Ae fick Man's belief. For to doubt of, or deny any of thefe Articles, is declar'd to be a dangerous and damnable State. It is to forfake the Faith into which he was bap- tiz d : And what elfe is this but to cut himfelf off from all the Privileges and Advantages to which his Baptifm entitled him ? For which reafon it is neceffary that our Brother fhould fhew that he has kept this Faith entire, that fo we may be fetisfied that he dies a found Member of the Ca tholick Churcti, out of which no Salvation can ordinarily be obtain'd. Sed. 4. Of the Examination and Exhortation according to the direction in the Rubrick. THE former Exhortation agrees to all fick Perfons in n< T>\rae- general, and is therefore prefcrib'd in a fet Form. But "°^f^- fince the Cafes and Tempers of Men in Sicknefs are very dif- ™e™k°pe\- ferent, the Church leaves it to the difcretion of the Mini-/»»- fter who vifits, to aflift and direa them in other matters, as he fees the particular cafe requires. She only prefcribes the heads of examination, and leaves the management and expreffion to the prudence of the Minifter, fince no Form could pofiibly be contriv'd, that fhould fuit all the variety of circumftances that happen. §. 1. The firft direaion given, (which was added at the r-'J'J^ laft Review) is, that the Minifter fhall examine whether he repent him truly of his Sins, For it is very certain that all have finn'da, and confequently that all have need of Re pentance : And therefore before the Minifter can give the fick Man comfort upon any good grounds, it is fit that he fhould be fetisfied of the Truth of his Repentance. " §. 2. In the next place he is to examine, Whether he be ch^fl" *" in Charity with all the world, exhorting him to forgive, from the bottom of his Heart, all Perfons that have offended him. For there is not any duty more enforc'd in, the Gofpel, * Rom. iii. 13. G'g3 than 454 Of the Order for the Chap. 1 1. than that of brotherly Reconciliation, or forgiving of In- \y~f\J juries, which even in the. Prayer that our Lord has taught us is made the condition of God's forgiving us. The ex ample therefore of our Lord and his firft Martyr St. Ste phen, who pray'd for their Murderers at the very inftant of their Death, fhould always be confider'd upon thefe occa fions. Father, forgive them, for they know not what they do b ; and, Lord lay not this Sin to their charge c, which were their dying words, fhould always be ours. For fure it is high time for Men to forget their refentments againft their Neighbours, when they are juft going to anfwer for their own mifdoings : Efpecially when we are taught fo plainly by our Saviour, that unlefs we have compaflion on our Fellow-Servants, our Lord will exaa from us all that we owe to him, and will deliver us over to the Tormenters till we fhall have paid what is due d. But befides the fick Perfon's forgiving thofe that have offended him, if he has offended .any other, he muft ask them forgivenefs; and where he hath done injury or wrong to any Man, he muft alfo make amends to the uttermoft of his power.. For he who refufes to do this, is not a Penitent for the injury he has done, but would certainly do more if he had time and opportunity : And therefore he can ex pect nothing but Condemnation from that Judge who knows the tendency and temper of his mind. Our Lord we know, did not receive Zaccheus into the number of his Followers or Difciples, till he had made profeflion of his Wilhngnefs to reflore': Who then can expea to be re- ceiv d into his Kingdom, that refufes fo neceflary a part of Juftice? Since therefore the fick Perfon may now, for what he knows, be going to appear before the Judge of all the World, from whom he that doth wrong, Jhall receive fir the wrong which he hath done, without refpetl of Per fons : How much doth it concern him to agree with his Adverfary while he is y*t in the Way with him, left after wards the Adverfary deliver him to the Judve, and the Jud-^oJ §. 3. After the exercife of thefe two Branches of Cha- He m"fi *• rity, fhould follow the third, viz. that of giving to the Z^e'hu Poor : But before the fick Man be exhorted to this, it is worldly neceflary that he fhould know what is his own to give. Affair.. For which reafon, */ he has not before difpos'd of his Goods, he is then to be admonifhed to make his Will, and to declare his Debts, what he oweth, and what is owing unto him, for the better difcharging of his Confcience, and the quietnefs of his Executors. And tho' the making of a Will be a fecu- Iar matter, which does not relate to thofe fpiritual concerns which the Minifter comes to the fick Man about : yet fince the affairs of Inteftates are generally left in fo confuse a manner, that Strifes and Contefts are often the refult ; it is very prudently enjoin'd by our Church, that the Mini fter fhould remind them of fettling their affairs. Men in deed Jhould often be put in remembrance, to take order for the fettling of their temporal Eftate s whilft they are in health ; For no Man is fure but that he may be taken off fuddenly, without having time to perform it; or tho' he may be feiz'd with a lingring Difeafe, it yet may be fuch a one as may incapacitate him from doing it. Or fuppofing the beft, that he may have timely notice and warning of his Death, and his underftanding hold good and perfea to the laft ; yet fure it muft be a difturbance to a dying Man, to have thofe moments taken up in ordering and difpofing of his worldly affairs, which ought to be imploy'd in pre paring him for Eternity. However, if our careleflhefs has defer'd it till then, it muft by no means be omitted now. We muft not leave our Friends and Relations involv'd in endlefs Suits and Contentions ; none of our Family muft be left unprovided for, thro' our neglea of affigning their Portion ; nor muft our Creditors be defrauded of their juft demands, for want of our clearing or declaring our Debts, If in any of thefe cafes our laft Aa be unjuft, we leave a blot upon our name in this world, and can expea nothing but a fad doom in the next. For this reafon the Church makes it a part of the Mini- {"Butthismay Iter's care. And by an ancient Conftitution made in the i'^'^., year 1x36, People were forbid to make their Wills with- ff, blgms"*' out the prefence of the Parifh-Prieft, as they defired that *» Prayers.) their Wills might be fulfill'd". However if the Mini fter think this a matter of too fecular a nature to be ming- * See Mr. Johnfon'* Eiclefiafiical Laws, A. D. 1*36. »S. G g 4 lc<* 45 6 Of the Order for the Chap. ii. led with his difcourfes concerning his Spiritual concerns ; V^yv/ he is allow'd to manage and difpatch this firft before he begins the holy Office. For that is the intent of the fol lowing Rubrick, which allows, that the words before re hears 'd, may be faid before the Minifier begin his Prayer, as he Jhall fee caufe. Which, if compar'd with King Ed ward's Common-Prayer Books, plainly refers to the Man's difpofel of his Goods ; againft which part of the direaion the contents of this Rubrick are printed in the Margin *. Andtobeii- §, 4. The Man's Affairs being now fettled, and his Cir- Vw" "" cumftances known, the Minifter, in the next place, is not to omit earneftly to move him, if he be of Ability, to be libe ral to the Poor. By the old Canon Law every one was o- blig'd to leave fuch a proportion of his Goods or Eftate to charitable ufes, as he bequeath'd to each of his Children a. This Moiety, which belongeth to the Church, was laid up by the Bifhop for the maintenance of the Clergy, the repair of the Fabrick, and the like. But we are only enjoin'd to put the Rich in mind of the Poor, that out of the abundance which they are going to leave, they fhould beftow fome li beral Largefs on them. And indeed of all our Treafures, that alone which we thus difpofe of, is laid up in ftorefor our felves. Our good works are our only moveables that fhall follow us to the Grave : And therefore there is no time more feafonable for them than Sicknefs, when we are preparing to be gone. TbeS'citM™ ^ ^_ Befides the Examination and Exhortation above- " mentioned, the fick Perfon is farther to be mov'd to make a fpecial Confeffion of his Sins, if he feel his confcience trou bled with any weighty matters ; i. e, I fuppofe, if he has committed any Sin for which the cenfure of the Church ought to be intiiaed, or elfe if he is perplex'd concerning the nature, or fome nice circumftances of his crime. It was upon the former of thefe cafes, that private Confeffion feems, at firft to have been appointed : For in the early Ages of the Church, when the publick Humiliation of lcandalous Offenders was obferv'd to be attended with fome great advantages ; many 'Perfons of Zeal would not only rank thernfelyes in the Clafs of publick Penitents for Sins done in fecret ; but would even folenuily confefs before the * This may be done befoje the Minifter begin his Prayers, as be foal I fee Caufe. Sins. f'efs 1)1, i Peciet, Pin. a.. Cauf. 13. Ctp.. *, Congre-, Vifitation of the Sick. 457 Congregation the particular crime for which they defir'd Sea. 4. to make fetisfeaion , by fubmitting to Penance. Now \^f\j tho' it was fit that what had been openly committed in the face of the world, fhould be openly retraaed, that fo the fcandal might be removed ; yet it might often happen, that in the cafe of fecret Sins, it would be better that the par ticulars fhould be kept conceal'd. For this reafon a Peni tentiary, or Confejfor, was early appointed in every Dio- cefe, to whom Perfons in doubt fhould refort, and confult with him, what on the one hand might be fit for publicati on, and what on the other would be better kept fecret. So that tho' publick Penance was ftill generally aflign'd for The State of grievous offences that were privately committed ; yet the fff'^t" .Perfons that confefs'd did not always make a publick de- ChJr'™' '** claration of the fa£t, for which they appear'd in the rank of Penitents. The' Congregation to be fure knew, that fomething had been committed which deferved that cor- reaion : But what the thing was, they were no -otherwife acquainted with, than as the Penitentiary fhould advife or forbid the difcovery. This is the beft conjeaure we are able to make concerning the rife of the Penitentiary's Of fice ; tho' we have fome footfteps of private and fecret . Confeffions before we read of any ftated Confeflbr. For Origen, who liv'd at the beginning of the third Century, fpeaks of private Confeflions as the receiv'd ufege in his time, and only advifes the choice of a Perfon that was fit to be trufted b. And St, Cyprian, that liv'd much about the feme time, commends the fceal of thofe that laid open even their thoughts and intentions of offering Sacrifice to Idols (tho' they had not yet proceeded to Faa) with grief and fincerity before the Prieft c. And much the fame ad vice is given by others ; who mention private Confeffion as a general and well-known praaice, and only caution the Penitents to chufe fuch Perfons to confult with, as will be careful and tender of their reputation and fefety d. And it was an imprudent direaion of the Penitentiaries at Conftantinople, for the publick Confeffion of a Sin which had been better conceal'd, that caus'd NeBarius, who was then Bifhop of that City, to abolifh the Office, and to ftrike the Name of Penitentiary out of the Ecclefiaftical * Origen. in Pfalm. xxxvii. Horn. 2. c Cypr. de Lapf. * Greg. Nyflen, contra Eunom. O- rat. 11, Tom. a. pag. 705. de Pcenit. Tpmr a. pag. 17!) 176. Paului. in vit. Arfibrof. Bafil. Regulai Breviores, pag. 614. Iaterrog. -zzg. Tom. a. Lucian. in Parsm. five Libell. ad Pcenit. Hie ron, in Mat. xvi, Roll8, 458 Of the Order for the Chap. ii. Roll8. It appears indeed from St, Chryfoftom*, that the K^f\j publick Difcipline of the Church was the feme after this accident as it was before; Only the Confeffion of fecret Sins? which gave no fcandal, was left from that time to the difcretion and confeience of thofe who had commit ted them; who fhould judge for themfelves, whether they fhould refort to, or abftain from, the holy Communion. Not but that they were at liberty, after the abolifhing of this Office, as much as they were before, to ufe the advice of a Ghoftly Counfellor, if they found themfelves in want of it : But then there was no peculiar Officer, whofe di ftina bufinefs it fhould be to receive fuch applications : but every one was left to chufe a Confeflbr for himfelf, in whom he might fefely confide s. And how far even this. came to be afterwards abus'd, is too well known to need any proof: But no argument fure can be drawn, that be caufe a praaice has been abus'd, it fhould therefore ceafe to be us'd.. The abufes of it fhould be reform'd, but not the praaice difcontinued. How far en- And therefore the Church of England at the Reformati- SwV" 0n' in the Particular now before us, freed it from all the England. . encroachments with which the Church of Rome had em- barrafs'd it, and reduc'd Confeffion to its primitive Plan. She neither calls it a Sacrament, nor requires it to be us'd as univerfelly neceflary: But becaufe it is requifite that no Man Jhould come to the holy Communion, but with a full trufi m God's mercy, andvjith a quiet confeience ; fhe there fore advifes, that if there be any who is notable to quiet his own confeience, but requireth farther comfort or counfel, he fhould come to his own, or feme other difcreet and learned Mini fter ofGod sword, and open his grief, that by the miniftry of Gods holy word, he may receive the benefit of Abfolution, together with ghoftly comfiel and advice, to the quieting of his confidence, and avoiding of all fcruple and doubtfulnefsK Here we fee there's nothing arbitrarily prefcrib'd, but every one is left to his own difcretion: AH that was abfolutely enjoin d,_ was only a mutual forbearance and peace- For the fecurity of which a claufe was added in the firft Book Ot K^g Edward, requiring fetch as ft all be fatisfy'd with a general Confeffion not to be offended with them that do ufe, to their farther fattsfying, the auricular and fecret Confefftm e Socrat. Hift. Eccl. 1. j-. c. 19. & Soz. 1. 7. c. 17. f In Ep. ad Innocent. & in Ep. ad Hebrse. Horn. 4. & in a Cor. Horn. 4. 6c 18. & in Ephef. Horn. 3. B See all thefe particulars more largely treated of in Dr. Marlhal'j Penitential Difcipline, Chap. a. Part I. g. 1. k See the Conclufion of the firfl Exhor- tatitn to the holy Communion. to Vifitation of the Sick'. 459 to the Prieft: Nor thofe alfo which think needful and conve- Se&. 4. nient, for the quietnefs of their own confciences, particularly \^^f\J to open their Sins to the Prieft ; to be offended with them that are fatisfy'd with their humble Confejfions to God, and the general Confeffion to the Church. But in all things to follow and keep the rule of Charity, and every Man to be fatisfy'd with his own confeience, not fudging other Men,t minds or confciences ; whereas he hath no warrant of God's word to the fame. What could have been added more ju dicioufly than this, to temper, on the one hand, the rigours of thofe, who were too apt, at that time, to infift upon Confeffion as always abfolutely neceflary to Salvation ; and to prevent, on the other hand, a careleflhefs in thofe, who being prejudie'd againft the abufe, were apt indiferiminately to rejea the thing, as at no time needful or ufeful to a Penitent ? So that we may ftill, I prefume, wife, very con- fiftently with the determination of our Church, that our People would apply themfelves, oftner than they do, to their fpiritual Phyficians, even in the time of their health : Since it is much to be fear'd, they are wounded oftner than they complain, and yet thro' averfion of difclofing their fore, fuffer it to gangreen, for want of their help who fhould work the cure. But prefent eafe is not the only benefit the Penitent may7^'^™^*. expea from his Confeflbr's aid: He will be better afTifted ^eJ o/irl" in the regulation of his life: and when his laft conflia fhall make its approach, the holy Man, being no ftranger to the ftate of his Soul, will be better prepar'd to guide and condua it thro' all difficulties that may oppofe. How ever, if we have negleaed to communicate .our doubts and fcruples in our health ; we have more need of follow ing the Apoftle's advice when we' are fick, viz. to call for the Elders of the Church, and to confefs our Faults, in or der fo engage their fervent Prayers \ For this reafon, tho' our Church leaves it in a manner to every one's difcretion, in the time of health, whether they will be fatisfy'd with a general Confeffion to God and the Church ; yet when they are fick, fhe thinks it proper that they be MOV'D to make a fpecial Confeffion of their Sins to the Prieft, if they feel their confciences troubled with any weighty matter. For how will he be able to fetisfy their doubts, if he be not let into the particulars of their cafe ? Or with what affurance can he abfolve them, or admit them to the Peace and Com munion of the Church, before he is appris'd how far they \ Jamei v. «4> Jff. have 460 Of the Order for the Chap. n. have deferv'd its cenfure and bonds? If then they^re defi- \s>*j rous of the following Confolations which the Church has provided for their quiet and eafe; it is fit they fhould firft declare and make known what burthen it is from which they want to be freed. How far the Church can affift or relieve them, or what Confolations they are which fhe ad- minifterS, the Abfolution here prefcrib'd will lead us to con fider, which, with the Collet! that follows, fhall make the fubjett of the next Seaion. Sedl;. 5. Of the Abfolution and the Collect: following. rtTlhfT °f A FTER *e fick Perfon has made a fpecial Confef- xX fion of his Sins, as has been mention'd above, the tion ¦«•-»¦ •-— — — •¦•" "."», "- •--" *™~»» ........... - , ...- Prieft is to abfolve him, if he humbly and heartily defire it, after this Sort : Our Lord Jefus Chrift, who hath left Power to his Church to abfolve all Sinners, who truly repent and believe in him, of his great mercy forgive thee thine offences : And by his Authority committed to me, I abfolve thee from all thy Sins, In the Name of the Father, and of the Son, and of the Holy Ghoft. Amen. Seems only to Now whether the Church defigns by this Form, that the rontre'% Prieft fta" clireclly convey God's pardon to the Confeience the'cLrth. of the Sinner, for his Sins and Offences committed againft him ; or whether that he fhall only remit the Cenfures of the Church, and continue him in the privilege of Church- Communion, which he may be fuppos'd to have forfeited by the Sins he has confefs'd, is thought by fome not to be clearly or determiuately exprefs'd. But if we look for ward to the Colled immediately after to be us'd, it looks as if the Church did only intend the Remiflion of Ecclefi aftical cenfures and Bonds. For in that Prayer the Peni tent is faid ftill moft earneftly to defire Pardon and Forgive- vefi; which furely there would be no occafion to do, if he. had been aaually parddn'd and forgiven by God, by virtue of the Abfolution pronounc'd before: -Again, the Pried offers a fpecial requeft, that God would preferve and continue him in the Unity of the Church; which feems to fuppofe, that the foregoing Abfolution had been pronounc'd in order to reftore him to its peace. And therefore fince the Form wjll' bear this fenfe, without Draining or putting any Vifitation of the Sick. any force upon the words ; I hope it will be no ofFeilce to interpret them fo, as is moft confiftent with the original Commifiion given by our Lord, and the exercife of it in the pureft Ages of the Church. §. 2. Now it is plain, that the Authority firft promis'd w*«* Power to St. Peter \ and afterwards in common to all the ' Apo- fZuhly^ files, was a power of admitting to, or excluding from, mw. Church-Communion : For it is exprefs'd by the Keys of the Kingdom of Heaven. '' Now the Kingdom of Heaven being, in the Scriptural fenfe, the Church of Chrift, of which Heaven is the Metropolis or principal part ; and the Keys (which are a token or enfign of Power) being alfo us'd in Scripture to denote the conferring of Authority to fome chief Officer in a Family, to take in and exclude from it whom he fhould judge convenient1"; it muft follow, that by the Keys of the Kingdom of Heaven, muft be meant a Power of admitting into, and fhutting out of, the Chriftian Church. Accordingly the exercife of this Power is call'd Binding and Loafing, which were terms us'd by the Jews, to fignify the feme things wi6h what we now exprefs by Excommunicating and Abfolving ". And our Saviour gives in charge, that whofoever is thus bound, fhould be looked upon by his Difciples as a Heathen Man and a Publican ; which feems naturally to import, that from a ftate of Communion with the Chriftian Church, he fhould be re- duc'd into the ftate of Heathens, and fuch other profligate Men, who were not admitted into their places of wor fhip, nor fo much as receiv'd into common converfetion °. St. John indeed tells us, that our Saviour after his Re furreaion, and when he feem'd to be giving his final Com mifiion, endued his Apoftles with a power, exprefs'd by the terms of remitting and retaining Sins p. But now it is the opinion of Dr. Hammond*, and from him of a late Au thor of not inferior judgment r, that this paffage has much the fame fignification with the former, and that the terms. in St. John, of retaining and remitting, are equivalent to thofe in St. Matthew, of binding -and loafing. They only obferve, that retaining is more emphatical than binding, and k Mar. xvi. 10. 1 Mat. xviii. it. 01 Ifa. xxii. aa. Rev. iii. 7. &chap. xx. 1. a, 3. » Vide Selden. de Svnedr. verer. E braeor 1. 1. c.7. BcMorin. de Admini- ftrat. Pcenitent. 1. 4. c. 2.5. 0 Mat. ix. 11. Afij xi. j. & ch. *xj. ag. Gal. ii. la. . P John xx. aj. * See his Notes upon the Text. r Dr. Marlhal'i Penitential Difciplire of the primitive Church, pa^. iz, 13. See alfo "Bifhap Potter'* Difcourfe of Church-Government, chap. S. p"g-^A-S' Sec. vhere the "Bifhop gives the fame In terpretation of thtsTcxt with Dr. Ham mond. that 46z Of the Order for the Thar, ii. that it fignifies properly to hep bound; and that the word iwO remit, refers to Sin as a £«fc, whereas the word loofe re- V^Y fers to it as a BoW or CA«». And if this be the fenfe of the words in St. John, then it is plain that this CommiffH on, as well as the former in St. Matthew, confers only a power of excommunicating and abfolving ; and confe quently that no Authority can be urg'd from hence for the applying of God's Pardon to the Confeience of a Sinner, or for abfolving him any otherwife than from the Cenfures of the Church. . . And indeed that thefe words give no power to us in the prefent State of the Church, to forgive or remit Sins in the Name of God, fo as immediately to reftore the Perfon ab-> folv'd to his Favour and Grace, I humbly prefume to join my opinion with theirs. But yet, with due fubmiffion, I can't forbear thinking, that fuch a power was intended to be given by them to the Apoftlesc For I obferve, that wherever elfe in the New Teftament we meet with the word 'kpbt-f", (which we render remit in the Text) apply'd to Sins, as it is here; it is conftantly us'd to exprefs the Re-1 miflion and Forgivenefs of them, or the entire putting them away : And therefore the ufe of the feme terms, in the text I am fpeaking of, inclines me to interpret the Commifiion there given, of a power to remit Sins, even in relation to God; infomuch that thofe Sins, which the Apoftles fhould declare forgiven by virtue of this Cbrhmife fion, fhould be aaually forgiven by God himfelf, fo as to be imputed no more. Not that I believe this power ex tended to the remitting all Sins indifcriminately, and in whomfoever they pleas'd : But only that, when fome tem poral Calamity or Difeafe had been inflicted upon a Man as a punifliment for his Sins ; the Apoftles, if inwardly mav'd by the Spirit, had power to declare that his Sins were forgiven, and as a Teftimony thereof to remove his Calamity. That which inclines me to put this fenfe upon thefe words, is my obferving, that when our Saviour vouch- fefed to heal the Paralytick, he firft pronounc'd, that his Sins were forgiven him 8 .• And that when St. James alfo is fpeaking of a fick Man's being rais'd by the Prayer of Faith, from his bodily difeafe; he adds, that if he had committed any Sins (which were the caufe of it) they alfo Jhould be forgiven him f. Now from hence I would infer, that the power of healing Difeafes, and the power of remitting Sins, were generally confequent one of the other. And J Mat. ix. a, &c. f Jaraej t. 14, iy. there- Vifitation of the Sick. > 4.6$ therefore fince it is evident that the Apoftles and others, SeSt. f. in the firft Ages of the Church, could heal Difeafes, it v*/*Y"s«» feems not unlikely that they did it by virtue of a power that was invefted in them of forgiving Sins. And confe quently if they had a power of forgiving Sins ; that power muft be confer'd upon them by this Commiffion in St. John, where our Saviour fends them with the fame pleni tude of power with which he himfelf was fent of the Fa ther, and explains that power by the exprefs and open terms of remitting and retaining Sins. And if this be the fenfe of this Text in St. John ; then it is only to be interpreted of an extraordinary power, which accompany'd the inflia - ing, or continuing, or removing Difeafes (as the occafion requir'd) which our Saviour thought fit, for the readier pro- grefs of the Gofpel, to entruft with the Apoftles and firft Preachers of Chriftianity. §. 3. Plowever, that thefe words were never under- The internal ftood by the primitive Chriftians to imply a ftanding Au- |*^£j. thority in the Minifters of the Gofpel, to pardon or for- tf,"m „a give Sins immediately and direaiy in relation to God, and Abpuum. as to which the cenfure of the Church had been in no wife concern'd ; I think may fairly be urg'd, from there being no mention made, in any of the ancient Fathers, that any fuch authority was ever pretended to by any Church what ever, for a great many Centuries after Chrift. And there fore if they relate to any ftanding Authority, which was defign'd to continue thro' all Ages of the Church, they muft neceffarily be interpreted in the abovementioned fenfe ; which makes them equivalent to the Texts in St. Matthew, which, I have already fhew'd, have an evident relation to excommunicating and abfolving, or to the infliaing and removing Church-Cenfures. Not that the Favour or Dif- pleafere of God is wholly unconcern'd in thefe aas of the Church ; For the contrary of this is evidently declat'd by our Lord himfelf: Whatfoever, faith he, ye jhall bind on Earth, fhall be bound in Heaven; and whatfoever ye Jhall loofe on Earth, Jhall be loafed in Heaven : Which muft at leaft imply, that whatever Sentence fliall be duly pafs'd by the Governors of the Church, fhall beratify'dby him whom they reprefent : Infomuch that whofoever is, by virtue of fiich Sentence, cut off from the Church, not only lofes the Benefit of Church -Communion (which is ordinarily the neceffary means of Salvation) but will alfo, if he dies in a ftate of Impenitence, be look'd upon by God to have forfeited all the privileges of his Baptifm, and confequent ly to be as much without the Pale of the Chufch, as if he had never been admitted into it. Nay farther, tho' even 3 an 4 See this prov'd by Dr. Marfliall in kit leniieritial Dilcipline, chap. 3, J. 4, ; See Dr. Marlhall as before. k See the Confiitution of Othobon , A.D. ia68' in "Bifixp Qibfon't Codex, Tit. ai. cap. 1. p. 487. 1 See pag. 46a. H h be 46 6 Of the Order for the ' Chap.ii. be argu'd from, the end and defign for which that Collea V^-y"s^ was .originally compos'd. For in the Penitential of Ec- bert, who was Archbifhop of Tork, in the middle of the eighth Century, the Reader may find this very Prayer, with a very little variation, to have been one of the ancient for mularies for Clinical Abfolution m : For even in the pri mitive Church, Abfolution was granted to a Sick-bed Pe nitent, tho' neither Excommunication nor Penance had preceded before. Penance indeed was in fuch cafes af lign'd him, and he ftood bound, upon his recovery, to com ply with the conditions upon which it was granted him, and to perform it publickly in the face of the Church : But fince he was not at prefent in fuch a ftate or capacity, he was by no means whatever to be denied a Reconciliation, but was admitted to the one, upon a prefumption that, if he liv'd, he would perform the other n- And as this was the ancient ufege of the Church, and as our own Church has made choice of a Form that was us'd upon thefe occa fions, to be us'd to a Penitent in the feme circumftances ; why may we not fuppofe that her defign was to accommo date, as far as fhe could, our modern Office to the ancient ones? If the Minifter that vifits will ufe his endeavours, he may certainly bring it very near : For he may affign the Party, that confefies to him, certain penitential Mortifica tions to be undergone by him, as foon as he recovers and is able, tho' they be riot publickly fubmitted to in the face Of the Congregation : and he may infift with him, that he fhall give fome proof of his Repentance, before he offers to receive the Communion in the Church. And if the Pe nitent promifes to fubmit to thefe conditions, the Minifter may proceed, with a great deal of hopes and fetisfeaion to himfelf, and with a great deal of comfort and advantage to the Penitent, to reconcile him to the Church in the Abfo lution it felf, and to intercede with, and to recommend him to the Throne of Grace in the Prayer that follows. And if this too were done before a few chofen ferious Witneffes, it would ftill bear a nearer refemblance to the ancient Praaice. For Tertullian obferves, that the Church may fiubfift in a few of her Members0; and our Saviour has promis'd, that where two or three are gathered together in his Name, he will be there in the midft of them p, and (which to our purpofe is fomewhat remarkable) that Pro- n See the Form in Dr. Marlhal'j Ap pendix to his Penitential Difcipline, ? See DrMixtbaVi Penitential Dif cipline, p. 104, &c. 0 Tertul. de Pcenit. c. r Mat. xviii. ao. mife .Vifitation of the Sick 4.6? mife follows clofe after the Power he had juft before been Sea. j" promifing to his Difciples, of binding and looting p\ §. 6. By the firft Book of King Edward VI. the fame ™vatentAt'* Form of Abfolution was order'd to be us'd in all private Con- ffff^ft feftions: i. e. I fuppofe, whenever any Perfon, whofe Con- enjoin'd. fcience was troubled and griev'd in any thing, lacking Com fort or Counfel, fhould (as it was then worded in the Ex hortation to the Communion) come to feme difcreet and learned Prieft taught in the Law of God, and confefs and. open his Sin and Grief fecretly ; that he might receive fuch ghoftly Counfel, Advice, and Comfort, that his Confeience might be reliev d, and that of him {as of the Minifter of God and of the Church) he might receive Comfort and Abfo-lution, to the fatisfailion of his mind, and avoiding of all fcruple and doubtfulnefs. But in the Review of the Coromon- Prayer, in the fifth year of that Prince, our Reformers (ob ferving, as I fuppofe, that this Form of Abfolution was not very ancient, and that Perfons might place too much confidence and fecurity in it, as thinking that the bare pro nouncing it over them cleans'd them from their inward pollution and guilt, and entirely remitted their Sins before God ;) left out that Rubrick in the Office appointed for the Vifitation of the Sick, and in the Exhortation to the Communion mention'd above, fomewhat alter'd the ex- preffions, to fhew that the Benefit of Abfolution (of Abfo lution, I prefume, from inward guilt) was not to be re ceiv'd by the pronouncing of any Form, but by a due ap plication and miniftry of God's holy wor d^. So that all that the Minifter feems here empower'd to tranfea, in order to quiet the Confeience of a Petfon that applies to him for advice; is only to judge by the outward Signs and Fruits of his Repentance, whether his Converfion be real and fincere : And if upon Examination it appears to be fo ; he is then to comfort him, with an affuraiice that his Sins are remitted even in the Court of Heaven, and that he is reftor'd to the Grace and Favour of Chrift. But then this he is to deliver, not abfolutely, but conditionally ; i. e. upon the prefumption that his Repentance is as fincere as he repre fents it. He muft by no means pronounce it as a final Judge : becaufe Chrift alone can difcern whether his Con verfion be feign'd or real ; and confequently he only can abfolutely determine the State of the Man towards God. %. 7. As to the Form of Abfolution, of which we are The prefent now difcourfing, a Parenthefis was added at the laft Re- Ftrmmtu a bepronounca 11 1 ,1 ¦ in 1 1 1. 1 xnlejs hearti* I See Dr.Marlbal as before, pag. 119. aao. '? defir d< * John xv. )¦ 2 Cor, v. 19- H h % view, 4<5S Of the Ordfr for the Chap. ii. view, to intimate, that this is not to be us'd even over the \sy*\»t Sick, unlefs he humbly and heartily defire it- For it is fit a Man fhould fhew an earneft defire, and a due fenfe of fo great a Benefit, before it is offer'd him. And then if he be rightly inftruaed in the end and Defign of it, and the Form it felf be apply'd with that prudence and caution above de- fcrib'd ; the ufe of it furely may not only tend to the good of the Penitent, but may alfo prove of lingular Service and Advantage to the Church. Sed. 6. Of the Pfalm and Bleflings. neLxxi. j * FTER the fick Perfon is abfolv'd by the Church, - m' f\ and recommended to the Pardon and Grace of God ; the Minifter is direaed to ufe, in his behalf, the 71" Pfalm; which is fo very apt and proper to exprefs the fick Man's defires and wants, and at the fame time to exercife his Faith, to inflame his Love, to uphold his Patience, and re vive his Hope; that not only our own, but the Eaftern1, Weftern r, and moft Churches in the world agree in the choice of it for this Office. At the Review at the Refto ration indeed the five laft Verfes were left out of our own, as fuppofing the Perfon reftor'd to his former ftate and prof perity, and fo not being fuitable to be us'd over one whofe cafe is languifhing and dangerous. Therthree TL And now to take leave with a valediaory Bleffing; "Buffings. ^s jt js yery gt ancj decent at aji times ; fo it is neceflary, when we depart from a Friend, whofe cafe is fuch, as that perhaps we may fee his Face no more. For this reafon the Office is concluded with three folemn Bleflings ; the firft of which is an Addrefs to God the Son , the fecond to the Father, and the third (which was added at the laft Re view) to the Holy and Undivided Trinity : And all afiift to procure to the Patient the greateft Bleflings he can need or defire. Sed. 7. Of the Unaion prefcrib'd by the firft Common-Trayer Book of King Edward VI. Unaion of A FTER the fecond of the aforefeid Bleflings,! i. e. at fcrh\f 'he -t-X the end of the ordinary Office for the Vifitation of firfi Comtoon- ^ Prayer "Book ' ..-..--.-... , — ... . ., - t£fviU" '- *»*<*>.*• PS- 4«*> 4>9. f Manual. Sarisb, fol. 57,1 v the Vifitation of the Sick. '469 the Sick in King Edward's firft Liturgy, If the fick Per- Sea. 7. fon defired to be anointed, the Prieft was to anoint him upon ^>^f\j the Forehead or Br eaft only, making the Sign of the Crofs, faying thus : As with this vifible Oil thy Body outwardly is anointed, fo our Heavenly Father, Almighty God, grant of his infinite goodnefs, that thy Soul inwardly may be anointed^ with the Holy Ghoft, who is the Spirit of all Strength, Comfort, Re lief and Gladnefs. And vouchfafe for his great mercy {if it be his bleffed will ) to refiore unto thee thy bodily Health and Strength to ferve him ; and fend thee releafe of all thy Pains, 'Troubles, and Difeafes, both in Body and Mind. And how- foever his Goodnefs {by his divine and unfearchable Provi dence jhall difpofe of thee ; we his unworthy Minifters and Servants humbly befeech the eternal Majefty, to do with thee according to the multitude of his innumerable mercies, and to pardon thee all thy Sins and Offences, committed by all thy hodily Senfes, Paftions, and carnal Affections ; who alfo vouchfafe mercifully to grant unto thee ghoftly Strength, by his holy Spirit, to with ftand and overcome all temptations and affaults of thine Adverfary, that in no wife he prevail againft thee, but that thou mayfi have perfeSl viclory and triumph againft the Devil, Sin, and Death, 'thro' Chrifi our Lord ; who by his death hath overcome the Prince of Death, and 1 with the Father, and the Holy Ghoft, evermore liveth and reigneth God, world without end, Amen. After this follow'd the 13th Pfelm, How long wilt thou forget me, 0 Lord7. &c. This feems to have been the remains of both the anci ent and popifh Unaion of the Sick ; which I fhall fhew by and by differ'd one from the other, as well as it will ap pear they both did from the primitive. But to give the •Reader a diftina view of the cafe, it will be neceflary to begin from the famous paffage in St. James, upon which they were each of them founded and built. Now in the laft Chapter of that Epiftle, among feveral other Inftruai ons which the Apoftle was giving to the Jewifh Converts, this, it feems, was one, viz. that if any was fick among them, he jhould call for the Elders of the Church, who fhould pray over him, anointing him with Oil in the Name of the Lord: The effea of which he declar'd would be, that the Prayer of Faith ftonld fave the Sick, and the Lord Jhould raife him up, and if he had committed Sins, they fhould be H h 3 for- 47° Of the drder for the Chap. II' forgiven him*. This is the place on which thofe that con- V~vr*w' tend for the Unction of the Sick (whether popifh or an cient) lay all their ftrefs, urging it as a ftanding Precept of St. James, which was to continue in force thro' all Ages of Chriftianity. on m'd hy §. 2. But now if we compare thefe words with theCon- theApofiies. t£Xt together with the primitive praaice of the Church; it in heahm the ' *7 r i sick-, and will evidently appear, that they were only defign d as a w*> temporary Inftitution, proper fo the time in which the A- poftle liv'd, and fuited as well to an ancient praaice of the Jews, as to a miraculous Difpenfetion which was then vouchfafed by the Holy Ghoft to the firft Believers of the Gofpel. For that the Apoftles and others, in the firft Ages of the Church, were endued with feveral extraordinary Gifts, almoft every Page in the New Teftament declares : And that the power of healing, or miraculoufly recover ing fick Perfons from their Difeafes, was one of thefe Gifts, is alfo too evident to need any proofb. It is fuffi cient therefore to note, that tho' thefe Operations were effeaed wholly by virtue of that power, with which the Apoftles and others at that time were endued ; (infomuch that we read of fome that were heal'd by the bare fpeaking of a word", of others that were cur'd by Handkerchiefs or ' Aprons d, and of others again that were recover'd by the Impofition of Hands % or by the mere Shadow of an Apoftle as he was paffing by f;) yet fince it was cuftomary for the Jews to apply Oil to the Sick, as an ordinary Medicine to heal their Difeafes6; thetefore the Apoftles, in working the cures upon thofe of their own Nation, did often make . ufe of the fame application. For thus we are told, that when the Twelve were fent forth by our Lord with power, they anointed with Oil many that were fick, and healed them*. Not that they us'd Oil, as having any natural force in it to procure the effea ; but only as a Symbol or Sign of a mi raculous recovery : For that the virtue, which attended the Unaion us'd by the Apoftles, was fupematural, and de riv'd from him who fent them; was plain enough from hence, that the fame means, which at other times were at beft but of doubtful fuccefs, always product a certain cure, when apply'd by them. ? Jarnej v. 14^, if. ' Set I Cor. xii. g, 2,8, 30, * A&j ix. 34. <• A<2« xix. 1 1, ia.' c Mark jcvi. 18. fi&s xxviii, 8. f Afls v. if, 16. 8 See Dr. Lightfoot'* World, Vol. 1. Pag- 333- «nd*pm Mar. vi. 13. Vol. a. Pag- 343- ? Mar. vi. 7, 13. §. 3. Anoint- Vifitation of the Sick. 47 1 §. 3. Anointing of the Sick therefore being cuftomary Sea. 7. among the Jews ; and fuch Anointing, when perform'd by UYV thofe that were endu'd with the Gift of Healing, being at- *fby pre tended with extraordinary and miraculous cures ; it was j^w/ofd" very natural for St. James, when he was writing to the in what Safe. twelve Tribes which were fcatter'd abroad^, and giving them Inftruaions for the behaviour of the Sick, to advife them to fend for the Elders of the Church, and to commit the ap plication of the Oil to them. Not that he promis'd that the ordinary ufe of it fhould always produce fuch a mira culous effea ; but only that fince the Elders of the Church were the Perfons on whom the Gift of Healing was gene rally beftow'd ; the happieft event from the anointing with Oil might reafonably be expeaed, when it was done by them. And indeed that the Apoftle gave this advice, upon fuppofition that their following it would often be attended with miraculous cures ; is plain from the words in the fol lowing verfe, where he fays, , that the Prayer of Faith Jhall fave the Sick, and the Lord Jhall raife him up. Now Faith, we know, is often us'd in Scripture for an inward perfua- fion, that one fhould be enabled by God to do a Miracle1; And therefore the Prayer of Faith muft be a Prayer accom- pany'd with fuch a perfuafion. Confequently the meaning of St. Jamet, when he fays, the Prayer of Faith Jhall fave the Sick, muft be ; that when the anointing with Oil, which he directs the Elders to perform, fhould be attended or ac- company'd with the Prayer of Faith, it fhould fave or re cover the Sick from his Difeafe, and prevail with the Lord to raife him up. For it is not to be fuppos'd, that they, who were endued with this Gift, could exercife or exert it upon whom they pleas'd ; but only that when they knew by the impulfe of the Spirit, that the Lord defign'd to fave any Perfon whom they were call'd upon fo anoint; they pray'd to him with full affurance of luccefs, and the Side was accordingly reftor'd to Health. And this being done generally to thofe on whom Sicknefs had been inflicted as a chaftifement for fome Sins which they had committed (which was a very common cafe in the beginning of the 1 Church) therefore it is added, that */ he have committed Sins, they jhould be forgiven him ; i. e. not only his Afflic tion or "Difeafe fhould be remov'd ; but his Sins, which were the caufe of it, fhould alfo be taken away. 1 Chap. i. i. I & xiii. a. * Mat. xvii. ao. & xxi. ai. Mark I ' Set i Cor. xi. 30, 31, 3a. Joh» xi a3. Luke avU. 6, 4 Cor. xii. $¦ | v. ij, H h 4 But 471 Of the Order for the Chap. it, But farther, that the Prayer of Faith, to which the Ar \yy\j poftle here attributes the Recovery of the Sick, is a Praye offer'd up by the extraordinary impulfe of the Spirit ; may be gather'd from what he adds by way of Confirmation at the i6tb Verfe, viz. that the infpir'd Prayer of a righteous Man availeth much. For fo the word -ixiiyxpm is often us'd to fignify, and fo the Context fhews. it ought to be tranflated in this" place. Tor that the Prayers of Elijah (which the Apoftle brings for. an example in the two fol lowing Verfes) were Prayers of Faith in the fenfe mentis oned above ; is plain from the Hiftory of that Prophet in the firft Book of Kings: For as we know from if- James, that he pray'd that it might not rain, and again that it might rain ; fo we know by that Hiftory, that he exprefly and ab folutely foretold to Ahab both the one and the other m. And this too being an inftance of the prevalency of Prayer, in producing of ftrange and fudden events, fhews clearly what was meant by the Apoftle in this place, when he fays, that the infpir'd Prayer of a righteous Man availeth much; viz. that it avails to the procuring temporal, effeas, of a ftrange, and furprifing, and wonderful nature. I am fenfible that, in this interpretation of St. James, I differ in one point from feveral of the moft eminent Dk vines of our Church; and that is, in fuppofing the Unai-* on here mentioned was to be apply'd indifferently towards All that were fick: whereas Dr.Clagget", Dr. Bennet0, and others, are of opinion, that it was not to be us'd to any but thofe on whom the Elders- were affur'd the Gift of Healing fhould take place. What inclines me to give a dif ferent interpretation of this paffage, is the 14th verfe, which feems to be exprefs'd in very general terms : Is any fick among you ? let him call for the Elders of the Church, and let them pray over him, anointing him with Oil in the Name of the Lord. This feems, I fey, to imply, that ^11 that were fick, were to fend for the Elders of the Church ; that the Elders of the Church were to pray over all that fent for them ; and that they were to anoint with Oil all whom they pray'd over; and confequently that they were to a- noint all in general that were fick. The following verfe indeed, whjch is concerning the Prayer of faith, muft ne ceffarily be reftrain'd to thofe only who were to be miracu- loufly hial'd: For I haye (hew'd, that the Prayer of Faith m 1 Kings xvii. I. & chap, xviii. I tion, pag. 14, aS. 17. I. 4i- , I ° Confutation of Popery, par. 507. » See his Difcourfe of Extreme tync- \ .'.... f ¦ : • w^ Vifitation of the Sick. 473 was a Prayer, accompany'd with a perfuaflon that the Sick Sea, 7. fhould recover; and therefore fuch a Prayer could never be \y\r^J us'd, but over fuch as the Lord had defign'd to raife. So that tho', I fuppofe, what the Apoftle faid of Unaion was a general direction to all that were fick ; yet I don't un derftand him to promife any cure by it, but when it fhould be accompany'd with the Prayer of Faith. Nor yet do I believe that this direaion was intended to oblige any other Branches, or diftant Ages of the Church ; but rather that it was defign'd as a temporary Inftitution, fuited to the cuftom of anointing the Sick, which I have obferv'd was, at that time, the ordinary praaice of the Jews ; and which the Apoftle, did not concern himfelf either toabolifh or con firm; but only to require, that if the ufe of it was conti nued among the Converts to Chriftianity ; it fhould always be perform'd, not by Jewifh, as formerly, but by Chrifti an Elders or Priefts. But now this, when the Jewifh Oe- conomy ceas'd, was no longer of ufe to the Chriftian Church. Moft of thofe who afterwards came over to Chriftianity were Infidels or Heathens ; who having no fuch Rite amongft them in the ftate they were in before, did not think that they were oblig'd by this direaion of St. James, to take it up when they were Chriftians. Amin- §. 4. Accordingly, if we fearch into the ancient ~Wri- tinf„asmHl"'d ters of the Church, we fhall never find* any mention of i» t/iePrimi- Anointing, but when it was us'd as a Rite of the Gift of cive cl""th' Healing. As the Gift of Healing indeed was frequent for feveral Ages after the Apoftles; fowe grant that the Unai on was often made ufe of to denote the miraculoufnefs of the cure a : But then as an ordinary Rite, us'd in the Vifi tation of the Sick, there is not a hint of it to be met with for above fix hundred years after Chrift; tho' it is well known that the Chriftian Writers, within that compafs of time, difcourfe very frequently and plainly concerning the Sacraments and Rites of the Church. Nay farther, tho' the manner and circumftances of the deaths of many holy Perfons within thofe Centuries are defcrib'd ; yet there is not the leaft intimation any where to be met with, that fo much as one of them was anointed. §. 5-. About the feventh Century, it is true, the Anoint- ^f^f'ff} jng of all fick Perfons whatfoever began to take place : ^'X Ana- The chief inducement to which feems to have been the ob- ent Chmth. 1 Tertul!. ad Scap. c. 4. Hieron. in 1 Patrum, p. an, 343, 4fi. &c. VideSe vita Hilarionis. Sulpit. Sever, in vira I Dallieum deExcremaUnflione, pag. 8j, Mart. c. if. Auguft. de Civitat. Deii 1 8o"j 87. & £a,ran, A. C 63, n. 4. J. 12. c, 8. Vide & Rofweid in vie. I fervation 474 Of the Order for the Chap, ir.fervation of thofe cures by anointing, that were wrought V^VN> by fech as had the Gift of Healing. And indeed if we lpok back into the Hiftory of thofe times, we fhall find that very fmall inducements were fufficient to difpofe Men to feek for temporary relief, from things that were confe crated to the ufes of Religion, efpecially when there were fome notable examples of fuccefs. And thus in the cafe before us, the Gift of miraculoufly healing with Oil be ing not yet quite ceas'd b ; the Chriftians in this Century, that labour'd under any Calamity or Difeafe, chofe rather to feek for Relief and Recovery by the ufe and application of the holy Oil, than by any other means. And as this too feem'd to be countenanc'd by the Text in St. James, and alfo to' exprefs the repofing greater confidence in God, than in the force of natural Remedies ; it therefore pafs'd off with the lefs oppofition. So that from this time, the anointing was not only of thofe who were to be heal'd of their Difeafes by the Prayer of Faith, but of all fick Perfons in general, who were anointed of courfe, in bare hopes of receiving by it fome bodily Relief0. And per haps fome cafual cures, which fometimes follow'd this U naion, but which yet might have happen'd without any Unaion at all, did not a little contribute to fupport the reputation of it. Hm» abm'd §. 6. However in After- Ages another ufe of it was dife by the Church cover'd : For when they began to be convinc'd that it did ^fRomei n(j gQ0 j to jj^g g0(jy . tney concluded that at leaft it muft have a wonderful virtue towards the favlng of the Soul : So that about the 12" Century it was improv'd into what it is now in the Church of Rome, and apply'd, not for the Recovery of bodily health, but to > cleanfe the Soul from its Sins, and to prepare it for the next life. For this rea fon it was not now us'd as before, to thofe of whofe Re covery they had any reafonable hopes, but to thofe- only who were look'd upon to be at the point of departure. Nor was the Unaion apply'd to thofe parts of the Body which were the feat of the Difeafe ; but to the Eyes, Ears, and Noftrils, to the Mouth, Hands, and Feet, and laftly, to the Reins, as the feveral feats of Sin. And this is the Unaion which to this day is praais'd by the Church' of Rome ; having been firft publickly own'd by Eugenius the JV"Y at the clofe of the Florentine Synod, to be the fifth b See Dr.Claggft of Extreme Unc- I fence of the .Expnfition of the Order tion paf. 94, 9f . I of the Chureh qf England, pag. 4/. c Vide Menardi Not. in Sacra'ment. I «J-t. Cie0orii, pag. 341, Set alfo Toe De- | , Sacra- Vifitation of the Sick. 475 Sacrament; and then, in the next Age, being eftablifhed Sea. 8. by the Council of Trent under the fevereft Anathemas or {^f\J Curfes A. But this only relates to the Church of Rome .- For tho' the Greek Church hath in fome things been guilty of modern Innovations ; yet their Unaion is apparently that Unaion which began in the feventh Age after Chrift'. So that the practice of the Greeks has fome Antiquity to plead, whereas that of the Church of Rome came in but lately in comparifon, and may almoft be call'd an inven tion of yefterday. §. 7. For this reafon when our Reformers came to draw Hmf»yf<"m- vp an Office for the Vifitation of the Sick, as they bad j£Xfe£ fome reafons to induce them not to lay afide the Rite of mation. Anointing entirely ; yet they chang'd it from the Popifh to that of the Ancients. It is true, in the Prayer which they appointed to be us'd, there is a Petition for the Pardon of all the Sins and Offences committed by the bodily Senfe s, Paft fions, and carnal Affections of the Patient: But this is fo worded, as not to hare any neceflary reference to the Oil ; which may well enough be underftood to be apply'd to the Sick, in order to reftore to him his bodily Health and Strength. Befides, the Unaion here allow'd could not be call'd Sxtreme, becaufe it might be miniftred to any that were fick : Nor yet was it to be apply'd to all the Organs of Senfe, but only to the Forehead or Breaft of the Pati ent. But, in fhort, and once for all, the Unaion in that Book was not fo much as enjoin'd, or prefcrib'd ; but on ly indulg'd, to fuch, as might probably, in the Infancy of the Reformation, be uneafy without it : For the Rubrick does not order nor fuppofe any Unaion, unlefs the fick Perfon himfelf defire it : And therefore when Bucer found fault with it in his Cenfure f, it was intirely difcontinued in the fecond Book of King Edward. And indeed if that Reformer had never attempted any worfe amendments, he had betray'd lefs want of Learning, and done more Ser vice to the Church. Sc&. 8. Of the Occafional Prayers. THERE is fo much variety in the State of Sicknefs, h°«» »»«'/«' that it is impofiible one Form, tho' it were ever fo "££"&* complete, fhould be contriv'd to fit all particular occafions. * ¦ >¦'< 'i 1 . I.. * Vide Canones & Decreta Concil. I &t. Vid.&Ei»cholog.p«Go8J, p.408> Trident. Sefl'. 14. | 6cc. « Vide Simeon. Thefiilonic. in Ar- 1 ' Bucer. p»g- afluredly one day feel. However, if their Prayers are wanted, it is more requifite that the Minifter fhould be more diligent in his, who fhould therefore conftantly be fent for, when thefe Agonies approach, that fo, by the ufe ef this excellent compofure, he may affift the dying Soul in its flight to God, and alarm the living by fuch an exam ple of mortality. The Prayer IV. The fourth and laft of thefe Prayers is, for Perfons for Perfons troubled in Mind or Confeience. For when any become M7nd,andnin melancholy thro' bodily Diftempers, or by evil Principles Confeience. are troubled with difmal and falfe apprehenfions of God, or are too much difturb'd in their inward peace and quiet, thro' a dreadful fenfe of their former Sins ; it is fit that the fpiritual Phyfician fhould be call'd, that he may difcreetly apply the promifes of God, and endeavour to obtain his Confolation and Mercy for the dejeaed Penitent's deplo rable State: To which purpofe the Prayer, that is here pro vided, is very pertinent and ufeful. APP EN- APPEND, to CHAP. XI. O F T H E COMMUNION of the SICK. ^$@@®®@$@@$$$$$$$$$$@@$$®& Seel:, i. Of the General ixul-ick. Tie general Rubrick for Communicating the Shh FORASMUCH as all mortal Men be fub- Append. jed to many fudden Perils, Difeafes and Sick- to neffes, and ever uncertain what time they Jhall Chap. 1 1 . depart out of this life ; therefore to the intent they may be always in a readinefs to die, when- '• foev'er it Jhall pleafe Almighty God to call them ; the Curates are diligently from time to time {but efpecially in the time of Pefiilence, or other infectious Sicknefs) to exhort the Parijhioners to the often receiving of the Holy Commu nion of the Body and Blood of our Saviour Chrift, when it Jhall be publickly adminiftred in the Church ; that fo doing they may, in cafe of fudden Vifitation, have the lefs caufe to 6e difquietedfor lack of the fame. But if the fick Perfon be not able to come to the Church, and yet is defirous to receive the Communion in his Houfe, then he muft give timely notice to the Curate : who, in fuch a cafe, is here direaed to ce lebrate and adminifler this holy Sacrament to him ; which is exaaiy conformable to the moft early praaice of the Agreeable t* primitive Church : For there is nothing more frequently *f ffffff.i. men- the Chmcb. 480Append to Chap. ii. Of the Order for the mention^ by the ancient Writers , than the care of the Church to diftribute the Eucharift to all dying Perfons that were capable of receiving it. They efteem'd it the greateft unhappinefs that could be, for any one to die •before he had been fnpplied with this 'Ep«<5U, or Viaticum (as the" an tient Canons q frequently call it,) i. e. the neceffary Prepa ration or Provifion for the Road, for thofe that are going to their eternal home. FOr this reafon even thofe who were under the Cenfures of /the Church, and were fufpended from the Eucharift in the time of their health, were yet allow'd to communicate, if any danger of death furpriz'd them, before they had finifti'd their ftated Penance r. Nay, about the fifth Century this was carried fo high, that fome were for forcing the Elements into the Mouths of thofe that were dead : But this was foon cenfured by feveral Coun cils, which ordered that praaice to be difcontinued f. How ever, the care of the Church to communicate the Sick, has been equally the fame in all Ages. And indeed that fhe looks upon this not only as convenient,, but as highly necef fary, may be gathered from the Difpenfetion that fhe grants with the Canons, purely to fecure it. . §.2. For tho' adminiftring the Communion in private Ail, Houfes be forbid by the Canons of 1603', as well as by km far al- thofe of ancient times u, under the fevereft Penalties : yet there is an exception made in the cafe of Sicknefs ; upon which occafion, both the Canons above-mentioned, and this prefent Rubrick allow the Curate {having a convenient place in the fick Man's Houfe, with all things neceffary fo pre par'd, that he may reverently minifter) there to celebrate the Holy Communion. This Indulgence was rare in the pri mitive Church : However, fome inftances may be produ ced even from thence, of private Confecrations upon great Emergencies1". But, generally fpeaking, it was ufual for the Minifters to referve fome part of the Elements, that had been confecrated before, in the Church, to be always in a readinefs upon fuch like occafions \ Agreeably to. which in this very Rubrick (as it was worded in KingiW- ward's firft Common-Prayer) it was ordered, that if the fame day (on which the Perfon was to be vifited) there was Private Con- lowed. 1. Concil. Nican. i. Can. 13. Con cil. Arauf. 1 Can, 3. Concil. Agathenf. Can. 11. r Vide Canones citat. in not. (q), & Greg, Nyff. Ep. ad Letoium Melitenef. Can. J-. Tom. r.pag. 953. A. t Concil. Carthag. 3. Can. 2. Con cil. Trull. Can. 83. 'Can. 71. " Concil. Trull. Can. 31. w See Bingham'* Antiquitiei) Book 15-. chap. 4. §. 10. " Bingham, ibid,. §. 9, & II. a Cele* Of the Communion of the Sick. ¦ 481 a Celebration of the Holy Communion in the Church, then SeS. i. the Prieft was to referve {at the open Communion) fo much \ of the Sacrament of the Body and Blood, as would ferve the fick Perfon, and fo many as were to communicate with him (if there were any :) And fo foon as he conveniently , could, after the open Communion ended in the Church, he was to' go and minifter the fame, cifV. But then this refervation Was not allowed, unlefs there was a Communion at the-Church on the fame day, on which the fick Perfon was to be vifi ted : For by another Rubrick it Was ordered, That if the day were not appointed for the open Communion in the Church, then {upon convenient warning given) the Curate was to go and viftt the fick Perfon afore Noon ; and having a conveni ent place in the fick Man's Houfe {where he might reverently celebrate) with all things neceffary for the fame, and not be ing otherwife letted with the publick Service, or any other juft Impediment, there to celebrate the holy Communion. And even the Elements that were confecrated thus .privately were to be referv'd, if there was any occafion to admini fler the Sacrament again that day. For fo it was ordered by a third Rubrick of this Office in the feme Book, that if there were any more fick Perfons to be- vifited the fame day that the Curate celebrated in any fick Man's Houfe ; then the Curate was there to referve fo much of the Sacrament of the Body and Blood, as would ferve the other fick Perfons, and fuch as were appointed to communicate with them {if there were any,) and immediately to carry it and minifter it unto them. So that from all thefe Rubricks compared to gether, we may obferve, Firft, that tho' anciently it was ufual for the Minifters to referve fome part of the confe crated Elements, either in the Church or at their Houfes, to be always in a readinefs for any that fhould want to re ceive, before the time came to confecrate again y ; yet af ter the Reformation it was never allowed to referve them longer than that day on which they were confecrated, nor indeed to referve them at all, unlefs the Curate knew be forehand, that fome fick Perfon was that day to be vifited. We may therefore, Secondly, fuppofe, that it was not the defign of" our Reformers to attribute more power or efficacy to the Sacrament, when it was confecrated in the Church, than it had when it was confecrated in a private Houfe; but rather that the Sick, by partaking of the Elements which had been confecrated elfewhere, and of which his Fellow- Parifliioners or Neighbours had been partakers before him, I See Mr. Bingham as before, S. U« I i might 482 Of the Communion of the Sick. Append, might join as it were in the feme Communion with the reft to of the Congregation, tho' his prefent infirmity hindred him Chap. ii. from attending the publick Service of the Church. And \^s~fsJ tn's> >£ feems, was generally the motive, why the Sacra ment was fent about to one another in the primitive Church z. Nor do I find that Bucer had any objeaion to it in his Cenfure upon our Liturgy. However, in the fe cond Book of King Edward VI. all thefe Rubricks, as far as they relate to the Refervation, were laid afide. Tho' in a Latin Tranflation of the Common - Prayer Book, which was put out by Authority in the fecond year of Queen Elizabeth, for the ufe of the Univerfities and the Colleges of Winchefter and Eaton, the Rubrick for the Refervation is inferted at large. The reafon of this difference might probably be this ; viz. that the Refervation having been a- bus'd by fome ignorant and fuperftitious People, juft after the Reformation, , was the caufe why it was difcontinued in the EngUJh Common-Prayer Book : But the Latin Book being defign'd for the ufe of learned Societies, the Referva tion might fafely enough be trailed with them, upon a pre fumption that they who enjoy'd fo much Light, would be the lefs liable to abufe it to Error and Superftition. Tho' it is not unlikely, that this might be indulg'd thofe learned Bodies, in order to reconcile them the eafier to Refor mation : For it was the defign of Queen Elizabeth (as I have more than once obferv'd,) to contrive the Liturgy fo, as to oblige as many of each Party as fhe could. Plowever (except in this Latin Tranflation of it) there has been no mention of the Refervation in any. of the Common-Prayer Books fince the firft of King Edward. But the Rubrick has conftantly enjoin'd the holy Communion to be celebrat ed, on fuch occafion,, in the fick Man's Houfe. Time! No- $' 3" When the fick Perfon defires to receive the Com- tice to be munion in his Houfe, he muft give timely notice to the Cu- fiven to the rate ; which ought to be fome time over Night, or elfe ear- Curate. iy jn the ]pfoming 0f the fame day, as it was exprefs'd in this Rubrick in all the Common-Prayer Books till the laft Review. Since otherwife the Curate, thro' other neceffary Avocations, may", for want of fech notice, be out of the way at the time that he is wanted. How Many §. 4. When the fick Perfon gives notice, he is alfo to teauh'dto ' fignify how many there are to communicate. with him; which Zi'th'h'e'skk. was OI-dered (as appears by the firft Common-Prayer) that the Minifter might know how much of the fecred Ele- J See Mr. Bingham « befert, §. S. ments Of the Cdmmmion of the Sickl 48 j ftients to referve, It is alfo plain by the firft and laft of Sea; i; thofe Rubricks, which I have above tranferib'd out of that ^-^^ Book, that the Minifter was allow'd, in all cafes of Sick nefs, to communicate alone with the fick Man, if there were none elfe to receive with him. For they order him to referve fo much of the Sacrament as fhall ferve the fick Perfon, and fo many as fhall communicate with him, (if there be any ;) which plainly fuppofes, that if there were none, he was oniy to referve enough for himfelf and the fick Man. And fo in the Rubrick, relating to the man ner of the Minifter's diftributing; he was firft to receive the Communion himfelf, then to minifter to thofe that were appointed to communicate with the Sick, (// there were any) and then to the fick Perfon. . However, it'foliow'd in that Rubrick, that the fick Perfon Jhould always defire fome, either of his own Houfe, or elfe of his Neighbours, to receive the holy Communion with him ; for that would he to him afingular great comfort^ and of their part a great token of Charity. But at the fecond Review thefe Parenthefes were all thrown out, and in all our Common-Prayers ever fince till the Reftoration,* a good number was requir'd by this general Rubrick to receive the Communion with the fick Perfon, without determining what number fhould be efteem'd a good one. But the Scotch Common-Prayer is 4 little more explicit, and orders a fufficient Number, at leaft two or three ; and from thence, I feppofes our own Ru brick, at the Reftoration, order'd that there fhould be threei or two at the leaft ; i. e. at leaft threes including the Sick to communicate with the Minifter, which is the fame num ber that is required to a communion in the Church*. However, at the feme time that fuch a number was requir'd in all ordinary Sickneffes (i. e. in the fifth year of King Edward) there was a Rubrick added at the end of this OP- fice (which has continued ever fince) that in the time of the Plague, Sweat, or fuch other like contagious times of Sick nefs or Difeafes, when none of the Parift or Neighbours Can be gotten to communicate with the Sick in their Houfes-, for fear of the Infection, upon fpecial requeft of the Difeas^ the Minifter may done communicate with him. t But this is oriljj indulg'd in, fuch extraordinary cafes: For in other ordinary Difeafes, lack of Company to receive with the ftck Perfon^ is mention'd as a juft Impediment why the Sacrament ftiould Hot be adminiftred tohim bi ' See the third Rubrick after the Com- [ b See the third Rubrick at the end if rnunion Officii \ '"' CommunitAi "f the Sick: I ! i 6e& 484 Of it>e Communion of the Sick. Append. Chap.ii. Scft.2. Of the Form of Adminiftringi ?em°lkSd' T^^ Curate having a convenient place in the fick Man1 s Gofpel"" ¦*- Houfe, with all things neceffary fo prepar'd, that he may reverently minifter, he was by the firft Common- Prayer to introduce the Office with the ii fb Pfalm/ which was in ftead of the Introite, and then to ufe the fhort Litany, Lord have Mercy upon us, £sV. with the ufual Salutation, The Lord be with you, rjfV. But Introites now being laid afide, he is to begin immediately with the Colled, that is very pro per to the occafion, which is followed by two paffages of Scripture for an Epiftle and Gofpel, which evidently tend to comfort and deliver the fick Man from the fears which he How mmh of may be too apt to entertain. • After which he is to proceed, the Comma- according to the Form before prefcriPdfor the holy Commu- nioa-oS.ce K;0^ beginning at thefe words [Ye that do truly, &c] ii'™ §. i. And if the fick Perfon is vifited, and receiveth the <*e"vifitati- holy Communion all at one time ; then the Prieft, for more on-office at expedition, is to cut off the Form of Vifitation at the Pfalm fhhmitnt'ed'y Cm th^. ° Lord' h™* l Put my Truft;] !- e- when he comes to that Pfalm, he is not to ufe it, but to go ftrait to the Communion. In what Or- $¦ 3- -^f f^e t,me °f ^e diftribution of the holy Sacrament, tier the Mi- the Prieft is firft to receive the Communion himfelf, and after nifier is to f0 minifter unto them that are appointed to communicate with U,Znu! the Sich and 'afi °f al1 *<> the Juk Perfon. The Minifter, we know, is always to receive the Communion himfelf before he proceeds to deliver it to others : But the reafon perhaps why the fick Man is to receive laft, may be, becaufe thofe who communicate with him, thro' fear of forrie Con tagion, or the noifomnefs of his Difeafe, may be afraid to drink out of the feme Cup after him. The Rubrick §• 4' Laftly, becaufe it may happen fometimes that a >f inftruaions fick Perfon, who defires to receive the Communion, may fir thofe mho vetj by feme Cafualty, be hindred from doing it ; there- t om»»™/»/ i°Te nere *s a Rubrick added for their comfort, and to re- Rtcehing. move all fears that may arife on fuch occafions : By which the Curate is direaed, that, if a Man, either by reafon of extremity of Sicknefs, or for want of giving warning in due time, or for lack of Company to receive with him, or by any other juft Impediment, do not receive the Sacrament af Chrift's Body and Bloody he is to inftru£t him, that if he da truly repent him of his Sins, and ftedfaftly believe that Jefus Chrift hath fuffer'd death upon the Crofs for him, andjhed bis Blood for his Redemption^ earneftly remembring the Be- - - nefitt Of the Communion of the Sick. 48 5 nefits he hath thereby, and giving him hearty thanks there- SeSt. 2. fore, he doth eat and drink the Body andBlood of our Saviour \s~f\J Chrift profitably to his Soul's health, altho' he do-not receive the Sacrament with his Mouth. For the means whereby we partake of the Benefits of this Sacrament, is a lively Faith: And therefore as our Church aflerts in her Articles n, that the wicked, and fuch as be void of a lively Faith, altho' they do carnally and vifibly prefs with their Teeth {as St. Auguftine faith) the Sacrament of the Body and Blood of Chrift ; yet in no wife are they partakers of Chrift, but ra ther, to their Condemnation, do eat and drink the Sign and Sacrament of fo great a thing ; So here fhe declares, that if a fick Man be hindred by any juft Impediment from receiv ing the Sacrament of Chrift's Body and Blood; yet by Faith and Repentance, and by mentally laying hold of the Benefits obtained for him by Chrift, he doth eat and drink the Body and Blood of our Saviour Chrift profitably to his Soul's health, altho' he do not receive the Sacrament with his Mouth. §. s- The laft Rubrick, which is concerning the Mini' The up Iter's communicating alone with the fick Perfon, in times Rubri«fc of contagious Sicknefs, has already been fpoken to in §. 4. of the foregoing Seaion. ; Artia *9. I i 5 CHAP, ^IIP CHAP. XII. O F T H E ORDER F O R T H E BURIAL of the DEAD. zr* i'a The Introduction. ead. Chap. 12. thofe who furvive could never endure that the fhame of V^VN»-/ Nature fhould lie expos'd, nor fee the Bodies of thofe they lov'd become a Prey to Birds and Beafts c. For thefe rea fons the very Heathens call'd it a divine Inftitution d, and a Law of the immortal Gods '. And the Romans efpecially had a peculiar Deity to prefide over this affair'. The Athe nians were fo ftria, that they would not admit any to be Magiftrates who had not taken care of their Parents Sepul ture s, and beheaded one of their Generals after he had gotten a Viaory, for throwing the dead Bodies of the Slain, in aTempeft, into the Seah. And Plutarch relates, that before they engag'd" with the Perfians, they took a fo lemn Oath, that if they were Conquerors, they would bury their Foes ; this being a privilege which even an Ene my hath a right to, as being a Debt which is owing toHur manity. Funerals va- §. 2. It is true indeed, the Manner of Funerals has va- lioufly per- fK(\ according to the different cuftoms of feveral Coun- firmd. tries: But all civiliz'd Nations have ever agreed in per- v\z.fime- forming fome Funeral Rites or other. The moft antient times by By- manner was by burying them in the Earth ; which, is indeed. Was^lhTaofi fo natural, that fome Brutes have been obferv'd, by mere ancient and inftina, to bury their Dead with wonderful care '. The natural. Body, we know, was form'd of the Dufi at firft, and there fore it is fit, it fhould return to the Earth as it was k : info- much that fome Heathens have, by the Light of Reafon, ' call'd burying in the Earth,- the being hid in our Mother's Lap, and the being cover' d with her Skirt1. And that In terment, or enclofingthe dead Body in the Grave, was ufed anciently by the Egyptians, and other Nations of the Eaftv p plain from the account we have of their embalming, and from their Mummies, which are frequently found to this day whole and entire, tho' fome of them have lain a- bovev three thoufand years in their Graves. That the feme praaice of burying was ufed by the Patriarchs, and their Succefibrs the Jews, we have abundant Teftimony from. the moft ancient Records in the world, the Books of Mo fes ; by which we find, that their Funerals were performed^ c See i Sam. xx. io. and Laflant. 1. 6. d Ifocrar, Panathem. e Eurip. in Supplic. Sophoc. in An tigen. ' Plut. vit. Nunue. $ Xenoph. Rer. rnemorabil. p. 587. b Valer. Max. 1. 9. c. 8. ' Orig. in Celf. 1. 4. .ffilian.Hift. Animal, j. 49. k See Gen. iii. 19. Eccles. xii. 7. 1 See the Notes npon Grotius de Veri- tat. Relig. Chriftian. 1. 1. j, i6.p. 40, Edit.Ckr. Amliel. 170$, and Of the Order for the Burial of the tDead. 4* g> and their Sepulchres provided with an officious Piety m ; and Introd. that it was ufual for Parents to take an Oath of their Chil- V^W-? dren (which they religioufly perform'd) that they fhould bu ry them with their Fathers, and carry their bones with them, whenever they quitted their Land where they were". In fucceeding Ages indeed it became a cuftom in fome pla- ¦*•* f«w- ces to burn the Bodies of the Dead ; which was owing Burning!' partly to a fear that fome injury might be offer'd them if they were only buried, by digging their Corps again out of their Graves ; and partly to a Conceit, that the Souls of thofe that were burnt were carried up by the Flames to Heaven0. §. 3. But tho? other Nations fometimes ufed Interment, „a7?3efL and fometimes Burning ; yet the Jews eonfin'd themfelves jews and to the former alone. There is a place or two indeed in our chriftians. Tranflation of the Old Teftament p, which might lead us to imagine that the Rite of Burning was alfo us'd by them fometimes. But upon confulting the original Texts, and the cuftoms 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 ufually perform'd to their Kings q. So that notwithftanding thefe Texts,, we may fefely enough conclude, that Interment or Burying was the Only Rite with them : as it was alfo in After-times with the Chriftian Church. For wherever Paganifm was extirpated, the cu ftom of Burning was difufed ; and the firft natural way of laying up the Bodies of the deeeas'd entire in the Grave, obtained in the room of it. §. 4. And this has always been done with fuch folem- fffffiftjfff nity, as is proper to the occafion. Sometimes indeed it has d^tsJmnitj been attended with an expenfive Pomp, that is unfeemly and extravagant. But this is no reafon why we fhould not give all the expreflions of a decent refpea to the memory of thofe whom God takes from us. The defcription ef the Perfons who interr'd our Saviour, the enumeration of their Virtues, and the everlafting Commendation of her who fpent three hundred pennyworth of Spikenard to anoint his Body to the Burial, have always been thought fufficient grounds and encouragements for the careful and decent Se pulture of Chriftians. And indeed if the regard due to a _« Gen. xxiii. 4* chap, xxv.9. •chap. xxxv. 29. chap. xlix. 31. » Gen. xlvii. 291301 31,. chap.xlviii. 19, to .33. chap. 1. 2J> 3.6. Exod. xiii. 19. See alfo JoSb. xxiv. 3*. Afti vii. 16. Heb. xi. zz. • Plin Nat. Hift. 1. 7. c. T4S t 1 Sam. xxxi. 1 2. Amos vi. to! « Seei Chron. xvi. 14. chap.xxi. 19. Jer. xxxiv. J". % 4SX> Of the Order for the Burial of the Head. Chap 13. human Soul, render'd fome refpea to the Dead a Principle, V^VW -that: manifefted it felf to the Common fenfe of Heathens; fhall we think that lefs care is due to the Bodies of Chri ftians, who once, entertained a more glorious Inhabitant,: and were living Temples of the holy Ghoft"? To Bodies • which were .confecrated to the Service of God ; which bore their part in the Duties of Religion ; fought the\good Eight of Faith, and Patience, Self-denial and Mortificati on ; and underwent the fatigue of many. Hardfhips and Af- fiiaions for the fake of Piety and Virtue? To Bodies ¦which, we believe, .-fhajl one day be awakened again from' their Sleep of Death ; have all their fcatter'd Particles of Duft fummoned together into their due order ; and be fa- fhioned like to the glorious Body of Chrift f, as being made partakers of the feme Glory with their immortal Souls, as once they. were of the fame Sufferings and good Works ? Surely Bodies fo honoured here,' and to be fo glorify'd hereafter, and which too we own, even, in the State of Death, to be under the care of a Divine Providence and Protection; are not to be expos'd and defpis'd by us as un worthy of our regard. Mov'd by thefe confiderations, the primitive Chriftians , tho' they made no ufe of Ointments Ehilft they liv'd, yet they did not think the moft precious o coftly to be ufed about the Dead s. And yet this was fo far from being reproach'd with Superftition , that it is ever reported as a laudable cuftom ; and fech as had ferme-r thing in it fo engaging, fo agreeable: to the notions of cU viliz'd nature, as, to have a very eonfiderable Influence up on the Heathens, who obferved and admired it : It become ¦-. ing inftrumental in the dilpofing them to a favourable opi nion at firft, and afterwards to the embracing, of the Chrift tian Religion, where thefe decencies and tender regards to deceas'd Friends and. good People, were fo conftantly, fo carefully, and foreligioufly praais'dh. The ancient §. f. To fey exa&ly what was the Primitive Office or f««»/bu- form at the committing a Chriftian to' the Ground, is a dif ficult matter: But we are fure that Pfalms were a principal part of it, from the concurrent Teftimonies of ancient ' i Cor. vi. 19. f Phil. iii. 21. See alfo I Cor. xv. 42. 4J»44> ; e Minut.FelixiC. 12. p. 6$. Arnob. 1. S. Clem. Alex. Padagog. 1, 2. c. 8, pag. 176. A. * This ions obferv'd by Julian the vi- f eftate, robe miting. to an idolatrous High- Prieft, put him in mind of thofe things by which he thought the Chriftians gain'i upon the JVerld, and recommends them to the PraRice of the Heathen Priefts, vii. the Gravity of then Carriage, their Kindnefs to Strangers , and their Care for the Burial of the Dead. Epift.49.jd Arfatinm^ Wrh Of the Order for the Burial of the Head. 491' Writers \ Not but that thefe were accompanied with Sea. 1, fuitable Prayers for the Reftitution of the Deceas'd, with \^sY\J. Praifes of thofe Virtues which they were eminent for whilft living, and with ample Recommendations of their good example to thofe who furviv'd. And how agreeable our prefent Office is to this, will be beft feen by taking a diftina view of its particulars, which I fhall now proceed to do in the fame Order that they lie, Sed. 1. Of the Firft Rubrick. TH O' all Perfons are, for decency, and fome other chriftianBn- of the reafons that have been mentioned above, to be rial dt"'"i "f put under Ground, yet it appears by the Rubrick (which was p*/„J.r prefixed to this Office at the laft Review) as well as by the Canons of the ancient Church, that fome are not capable *&**** regular Commifiion for the adminiftring of the Sacra- ^nte'rs1^ ments, has been a fubjea of difpute : People generally der here excluded, termining on one fide, or the other, according to their dift ferent fentiments of the Validity or Invalidity of fuch dif. • Conft. Ap. 1. 6. c. 30. p. 3 J i» 3 ! 9- I Can. 22. Tom. 7. coK 1014. D. Chryf. Horn. 4. inEp. ad Hebr.Tom. I k ConciJ. Bracar. i.Can. 17. Tom./: 4. p. 4/3, lm. 3f. Conctf. Tolet, 3. j col. 84.1. C. puttd '492 Of the Order for the Burial of the Head. Chap. 12. puted Baptifms. But I think that for determining tbe*Que*' vHrw ftion before us, there is no occafion to enter into the merit* of that caufe : For whether the Baptifms among the DifA fenters be valid or not, I don't apprehend that It lies upon us to take notice of any Baptifms, except they are to be prov'd by the Regifters of the Church. Unlefs therefore we our fefves betray our own Rights, by regiftring fpurir ons among the genuine Baptifms, Perfons baptized among the Diffenters can have no juft claim to the ufe of this Of fice. For the Rubrick exprefly declares, that it is not to be wfed for any that die unbaptized ; hut all Perfons arefiippos'd to die unbaptiz'd, but thofe whofe Baptifms the Regifters own : And therefore the Regifters not owning diflenting Baptifms, thofe that die with fuch Baptifms muft be fuppos'd to die unbaptized. But indeed the beft way to put an end to this Cqntroverfy, is to defire thofe that have feparate pla ces of VVorfhip,to have feparate places for Burial too ; or at leaft to be content to put their Dead into the Ground, without requiring the Prayers of a Minifter, whofe affift- ance in every thing but in this and Marriage they negledt: and defpife. ^.Bjiii II. The next Perfons to whom the Church here denies ^£j™[. the Office of Burial , are thofe that die excommunicate ; ate. " I. e. thofe who die excommunicated with the greater Ex communication, as it is expreffed by the 68th Canon. And to fuch as thefe Chriftian Burial has ever been denied by the Catholick Church '. The intent of which Penalty is to bring the Excommunicate to feek the Abfolution and Peace of the Church, for the health of his Soul, before he leaves the world ; and if not, to declare him cut off from the Body of Chrift, and by this Mark of Infamy to diftinguifh him from an obedient and regular Chriftian. Whether m §. 2. The Learned Mr. Johnfon is of opinion m, that ^t.m&°- Perf°'ns notorioufly guilty of any of thofe Crimes, for eatimfiMe which Excommunication ipfio fa£io is decreed againft them « Man fom by the Canons of our Church", are really excommunica- ^jf'ufole ted' tho' they ke not Part*cularty hy Name publifhed o? 'stn'tenfeTs declared to be fo : And that therefore a Minifter may re- ftwmt'd. fufe to bury them, if they die in this condition, and no one be able to teftify of their Repentance. To confirm which, he obferves from the Canonifts, that it is a fufficient De? 1 Synef. Ep. 5-8. p. 103. A: Conc'4 1 m See Clergyman's Vade Mecum, ]».. Bracar. 1 . Can. 16. Tom. J.C0I.841.R I lie. of the fifth Edition. Decretal. 1. 3. Tk. 39. c 12. & 1. S- I " See Can, 2. 3,4, j->6>7,8,9> 1*; Tit. 33. c.J. - • 3 nunciatiojti,, Of the Orfor for the Burial of the Head. 491 nunciation, if it come to the knowledge of the Perfon ex- Sea 1 communicated c: So that the Curate, who has taken care i>vsj that his Parifhioners who are guilty of thofe Crimes be made fenfible that they are excommunicated by Canon ieems to be under no obligation to bury them when they are dead. And yet this learned Gentleman obferves juft before d, that the Judges have declared, that Excommuni cation takes no effea as to the common Law, till it be denounc'd by the Ordinary and Curate of the place where. the Offender lives. He alfo refers to~Lyndwoode, to fhew that if the Faa be not notorious or evident beyond excepti on ; then it muft be prov'd, and the Sentence pafs'd in the Ecclefiaftical Court, before the Criminal be taken for ex communicated in foro Ecclefice. Now certainly before he be taken for excommunicated, he is not to be denied Chri ftian Burial, which is treating him as excommunicated. It is true Mr. Johnfon is here fpeaking of a cafe where tho raa is not notorious; but then he goes on to prove from the feme Author f, that tho' the Faa be notorious, yet the Offender muft be publickly declared excommunicated, be fore it can be criminal for other Perfons to converfe with him. From whence I would infer, that fo long as he is allowed the converfation of Chriftians, he may alfo be in dulged with a Chriftian Burial. But he farther obferves from the feme place in Lyndwood, that when the Faa is notorious, the Curate of the Parifh may denounce the Ex communication, without any fpecial Order from his Supe rior. If fo ; then no body, I fuppofe, will deny, that when the Curate has denounc'd it, he is to be refufed the ufe of this Office of Burial, by the Injunaion of the Canon e, and the Rubrick before us. But the greateft difficulty is in what he aflerts in the following Paragraph, viz. That the Offender is to be deemed excommunicate, before fuch pub lication is made; which he founds upon fuppofition, that if it were otherwife, there would be no difference between Conftitutio Sententia latce, and Conftitutio Sententite ferendse. Eut with fubmiflion to this Gentleman, I can conceive a difference between thefe Conftitutions, without deem ing an Offender excommunicate before publication is made. For Conftitutio Sententia latce may fignify, that the Crimi nal, as foon as ever he is conviaed and found guilty of the Crime alledgM againft him, incurrs the Penalty infiiaed by c Lyndw.inGloff.l. 3.T.i8.e.Seculi I ' L. i. T. z. Gloff. verf. Finemi P-cinaipe« v.-Exeonnmun'mri, I f Lyndw. 1, 3. T. 28. verf. Fioem. t Viii. pag. 183. ] s Can. 63. the 494 Of fke Order for the Burial of the Head. Chap.ii. the Canon, without any further Sentence pronounc'd, than i^sy*\J a Declaration that he aaually is, and has been under the Cenfure of the faid Canon : Whereas^ Conftitutio Senten tial ferenft.ee may require not only that the Criminal fhould he convicted, but alfo that after his Conviaion the Sentence fhall be pronounc'd folemnly and in Form, notwithftand ing the Canon may exprefly declare what the Punifhment fhall be. And this I take to be the Senfe in which Lynd- wood and other Lawyers underftand it, whom certainly we muft allow to be the beft Judges in the Cafe And this will explain what Mr. Johnfon obferves the Canonifts fay^ •viz. that Excommunicato ipfo faiio-, is, Excommunicato Jaffa nulla Minifterio Hominis interveniente ; that an ipfo faclo Excommunication, is an Excommunication that takes Effea without, the Intervention of any Man's Miniftry i For whenever a Canon fays, that a Criminal is ipfo fafto Excommunicated, the Excommunication takes Place as foon as he is tried, and found guilty of the Crime, with out any one's pronouncing any other Sentence upon him* than that by virtue of his Crime, he is, and has been ex communicated by the Canon ; and that not only from the Time that he is prov'd convia, but from the very Time that he committed the Fault. Infomuch that all the Advan tages, Penalties and Forfeitures that may be taken and de manded of a Perfon excommunicated, may be taken and demanded of fuch a Perfon, quite back to the Time when he committed the Faa, for which he is now declar'd Ex communicate. But ftill, tho' a Criminal becomes liable to this Cenfure, from the very Inftant he commits the Crime; yet he cannot legally be proceeded againft, nor treated as Excommunicate, before he is aaually conviaed and declar'd fo to be. It is true, the Canonifts fuppofe that a Man may, and ought to fhun the Company of one^ whom he knows to have incurr'd Excommunication : But private Converfation is what any one may withhold from whomfoever he pleafes, and what therefore a Man ought to withhold from fuch a one as he knows, or believes* he is able to convia of having incurr'd a greater Penalty. But this does not affea the Queftion between Mr. Johnfon and me. The Queftion between us is about denying a Man the Sacraments and publick Offices of the Churchy Which the a Canonifts aflert every Man may claim, till it appears legally that he has forfeited his Right to them. And therefore, (which is the principal Point here con- cern'd,) no Man can be refijs'd Chriftian Burial, however ' Decret. Part 2. Caul". 6. Quaft. 2. c. 3, verb, placuit. • ' fubjea Of the Order for the Burial of the Head. 495 fubjea he ma^ have render'd himfelf to an ipfo faiio Ex- $e&."i. communication, unlefs he has been formally tried and \^y\J conviaed, and aaually pronounc'd and declar'd Excom municate, and no Man is able to teftify of his Repentance. By this Claufe in the Canon indeed \ one would be apt to imagine, that if any were able to teftify of his Repen tance, the Man has a right to Chriftian Burial, tho' hjs Sentence was not reverfed: And to fome fuch Tefti monies perhaps it might be owing, that fince the Refor mation, as well as before, Commiflions have 'been grant ed not only to bury Perfons who died excommunicate, but in fome cafes to abfolve them, in order to Chriftian Burial11. But the Rubrick fpeaks indefinitely of all that die excommunicate, and fo feems to include all whofe Sen tence was not reverfed in their life-time, without fuppofing any Benefit to be obtained by an Abfolution afterwards.' III.1 The laft Perfons mentioned in the Rubrick we are 3dIy'r'f'"* difcourfing of, are fuch as have laid violent Hands upon Hands*^™ themfelves ; to whom [all Chriftian Churches, as well as thtmfeiva. our own, have ever denied the ufe of this Office1. And indeed none have been fo juftly and fo univerfally deprived of that natural right, which all Men feem to have in a Grave, as thofe who break this great Law of Nature, the Law of Self-Prefervation. Such as thefe were forbid both by Jews and Heathens to be put under ground, that their naked Bodies might lie expofed to publick view"1. Afid the Indignity which (if I miftake not) our own Laws en join to the Bodies of thofe that murder themfelves, viz. that they fhall be buried in the High-way, and have a Stake drove thro' them, tho' it is fomething more modeft, yet is not lefs fevere. §. 2. This Indignity indeed is to be only offered to thofe }S£^ who lay violent hands upon themfelves, whilft they are of wulimfeif, found Senfe and Mind: For they who are deprived of being tsua Reafon or Underftanding can't contraa any Guilt, and JJ ie therefore it would be unreafonable to inflia upon them any excluded ty Penalty. But then it may be queftioned, whether even t*« tutrut. thefe are not exempted from having this Office feid over them; fince neither the Rubrick nor our old Ecclefiaftical • Can. 69. 1 To>n. 9- col. 690. B. * SeeVifhop G\bron'sCoitx,Tit.zl. | m JofepK. Bell. Judaic. 1. 3. c. ii. «ap. 2. pijg. J40. I pl'n. Nat. Hift. 1. 36. c. ij.. Aul.Gel, ' Vide Concil. Bracar. 1. Can. 16. ut I Nofl. Attic. 1. ir. c. io. Servius in fupra. L. L. Edgari, c. If. in Can. de I .ffineid. 12. modo imponendi Paenitentiam. Concil. 1 Laws" 49$ Of the Order for the Burial of the Head. Chap. 12. Laws "make any exception in favour of thofe who may VY"V kill themfelves ?n Diftraaion, and fince the Office is in fe veral parts of it improper for fuch a cafe. As to the Co roner's Warrant, I take that to be no more than a Certi ficate, that the Body is not demanded by the Law, and that therefore the Relations may difpofe of it as they pleafe. For I can't apprehend that a Coroner is to determine the fenfe of a Rubrick, or to prefcribe to the Minifter when Chriftian Burial is to be ufed. The fcandalous Praaice of them and their Inquefts, notwithftanding the ftrianefs of their Oath, in almoft conftantly returning every one they fit upon to be Non Compos Mentis, (tho' the very Circum ftances of their murdering themfelves are frequently a proof of the Soundnefs of their Senfes,) fufficiently fhew how much their Verdia is to be depended on. It is not very difficult indeed to account for this : We need only to be informed, that if a Man be found Felo de fe, all he was poffefled of devolves to the King, to be difpos'd of by the Lord Almoner according to his difcretion : And no Fee being allowed out of this to the Coroner, it is no wonder that the Verdia is generally for the Heirs, from whom a Gratuity is feldom wanting. They plead indeed that it is hard to give away the Subfiftence of a Family : But thefe Gentlemen fhould remember, that they are not fworn to be charitable, but to be juft; that their Bufinefs is to enquire not what is convenient and proper to be done with that ¦Which is forfeited, but how the Perfon came by his death ; whether by another or himfelf; if by himfelf, whether he was Felo de fe, or Non Compos Mentis. As the Coroner indeed fummons whom he pleafes on the Jury, and then delivers to them what charge he pleafes ; it is eafy enough for him to influence their Judgments, and to inftill a gene ral fuppofition, that a Self-Murderer muft needs be mad, fince no one would kill himfelf unlefs he were out of his Senfes. But the Jury fhould confider, that if the Cafe were fo, it would be to no purpofe for the Law to appoint fo formal an Enquiry. For according to this fuppofition, fuch Enquiry muft be vain and impertinent, fince the Faa it felf would be Evidence fufficient. 'Tis true indeed, there may be a moral Madnefs, i. e. a mifapplication of the Underftanding in all Self-Murderers : But this fort of Madnefs does not come under the cognizance of a Jury ; the Queftion with them being, not whether the Underftand ing was mifapplied, but whether there was any Underftand- • See Mr. Johnfon A. D. 740. j§. in the CCCC M. 8. and 963. 14. ing Of the Order for the Burial of the Head. 497 ing at all. In fhort, the beft rule for a Jury to guide them- Chap. 12. felves by in fuch a Cafe, is to judge whether the figns of \^TsJ Madnefs, that are now pretended, would avail to acquit the fame Perfon of murdering another Man: If not, there is no reafon why they fhould be urged as a Plea for ac quitting him of murdering himfelf. But this is a little wide from my fubjea : However it may be of ufe to fhew, what little Heed is to be given to a Coroner's Warrant, and that there is no reafon, becaufe a Coroner proftitutes his Oath, that the Clergy fhould befo complaifant as to profti-; tute their Office. s Se&. 2. Of the Second Rubrick. BEFORE the Burial a jhort Peal is to be rung ", to A peai l0 ic give the Relations and Neighbours notice of the time, rung before and to call them to pay their laft attendance to their deceas'd the 'Bmi*1- Friend. §. 2. The Time generally appointed for this is late in the The Time Evening, from whence the Bearers had the name of Vefi- fir Funerals. pilhnes. And as Death is a Sleep, and the Grave aRefting- Place, the Night is not improper for .thefe Solemnities, The primitive Chriftians indeed, by reafon of their Perfe ctions, were oblig'd~to bury their Dead in the Night : But when afterwards they were delivered from thefe appre henfions, they voluntarily retain'd their old cuftom ; only making ufe of lighted Torches (which we ftill continue ) as well, I fuppofe, for convenience, as to exprefs their hope of the Departed's being gone into the Regions of Light b- §. 3. The Friends and Relations being Affembl'd toge- $£%£ ther, the body is brought forth, and in fome places is ftill, as ceffion. anciently it was every where, laid upon the Shoulders of fome of the moft intimate Friends of the Deceas'd c: Tho' there have generally been fome particular Bearers appointed for this Office, who were call'd by the Greeks K0;n«7es, or Ko!n«]«(d, and Vefpillones by the Latins, for the reafons be- 3 Can. 67. 6 Chryf. Horn. 4. in Hebr. Tom. 4. pag.' 45-3. lin. 34. & Horn. 1 16. Greg. N>IT. in vie. S. Macrinie in Append. pag. ioi. B. Hieron. Ep. 27.' de Pau la, c. 13. JCreg.-Njz. Orat. 20. Tom. 1. p. 371. C. Greg. Ny(T. & Hieron. utfu- pra. <, d Epift. ad Anciochen. Ignar. ad* fcripta, pag. 88. Edic.Voli; Lond 1680. Epiphan. Compend. Do&r. Fid. Ca- thol. K k fore- 498 Sea. 2. Rofemary. Of the Order for the Burial of the Head. fore-named. The Body being in a readinefs, and moving towards the Church, the chief Mourners firft, and then all the Company follow it in order, intimating, that all of them muft fhortly follow their deceas'd Friend in the fame Path of Death e. §. 4; But to exprefs their hopes that their Friend is not Frnierls" " ^°^ f°r eveFl eacri Per^on m tne Company ufually bears in his Hand afprig of Rofemary. A cuftom which feems to have taken its rife from a praaice among the Heathens, of a quite different import. For they having no thoughts of a future Refurreaion, but believing that the Bodies of thofe that were dead Would for ever lie in the Grave, rhade ufe of Cyprefs at their Funerals, which is a Tree, that being once cut never revives, but dies away f. But Chrifti ans, on the other fide, having better hopes, and knowing that this very body of their Friend, which they are now going folemnly to commit to the Grave, fhall one day rife again, and be reunited to his Soul; inftead of Cyprefs di- ItriBute Rofemary to the Company, which ( being always green, and flonrifhing the more for being cropt , and of which a fprig only being fet in the ground , will fprout up immediately, and branch into a Tree) is more proper to exprefs this confidence and truft s. A cuftom not un like that praais'd by the Jews, who, as they went with a Corps to the Grave, plucked up every one a handfull of Grafs, to denote that their Brother was but fo cropt off, and fhould again fpring up in his proper Seafon h. n» Prieft §. 5-. The Corps having been brought in this Manner or » l«t rt. Proceffion to the Entrance of the Church-yard ; or to the cBrps at the Church-ftile ( as it was expreffed in King Edward's firft Entrance of Book ; ) the Prieft in his Surplice ', and the Clerks , of whom I have fpoken before \ are ordered by the Rubrick there to meet it : So that the Attendance of the Minifter at the Houfe of the Deceas'd, and his accompanying it all the way from thence, is a mere voluntary refpea, which he is at liberty to pay or refufe as he pleafes. For, as it was exprefied in the Injuncl ions of King Edward VI. Forafmuch as Priefts be publick Minifters of the Church; andupon^'the Holy-days ought to apply themfelves to the common Admini- the Church yard, e Eucho). Grac. per Gbar. pag. ^25. Alex, ab Alex. 1. 3. c. 7. Donat. in Terent. Andr. Ait. 1. Seen. i. p. 20. f Plin. 1. 16. c. 33, & Serv.injEne- id. 3. v. 70,. See aljo Kennet'j Roman Antiquities, pag.. 343. B Durand.Rational.Divin.Offic. I.7. e. jr. num. 38. fol. 4/7. b See Mr. Gregory'* Sermon en, tht RefurreeJion, among hisPofthumous Ipor'ts, pag. 70. and Leo Modena'j Riles of the prefent Jews, publifhed by Mi. Ockley, pag. 228. I See Chap. 2. Se&. 4. pag. ioj-. k See pag. 1/7. ftratioH Of the Order for the Burial of the Head. 499 ftration of the whole Parijh; they are not bound to go to Wo- Chap. 12. men lying in Child-Bed, except in time of dangerous Sicknefs, \l/^V and not to fetch any Coarfe before it be brought to the Church yard '. And fo by our prefent Canons m, the Corps muft be brought to the Church or Church-yard, and convenient Warning too muft be given the Minifter beforehand, or elfe there is no Penalty lies upon him for either delaying or re futing to bury it. §. 6. But the Corps being capable of Chriftian Burial, And to go and having been brought in due Form, and after due No- *'/•" '" " rice given, to the entrance of the Church-yard ; there the fa™* Minifter muft meet it ", and, as the prefent Rubrick far ther direas , go before it either into the Church or towards the Grave ; i. e. (If I rightly underftand the words) if the Corps be to be buried within the Church, he fhall go direct ly thither ; but if in the Church-yard, he may firft go to the Grave0: For now, according to the general cuftom, every one is at liberty to be buried in which he pleafes. And indeed all Nations whatfoever, Jews, Heathens, in «hat Pla- and Chriftians, have ever had folemn places fet apart for ces the £W this. ufe ; but in permitting their Dead to be buried either be'Lrtd " in, or near their places of Worfhip, the Chriftians 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 fo were defil'd ; had always their Sepul chres without the City p: And from them it is probable the Greeks and Romans deriv'd, not only the Notion of be ing polluted'by a dead Corps, but the Law alfo of burying without the Walls q. For this reafon the Chriftians , fo lorig as the Law was in force throughout the Roman Em pire, were oblig'd, in compliance with it, to bury their Dead without the Gates of the City r- A cuftom which prevailed here in England, till about the middle of the eighth Century, when. Archbifhop Citthbert of Canterbury ootained a Diipenfetion from the Pope for making Church yards within the Walls r- However, that the Chriftians did not do this, out of any belief that the Body of a dead Chriftian defiled the Place or Perfons near it ; may be in fer'd from their confecrating their old Places of Burial into 1 %jh?P Sparrow's Colleclion, p. 1 1. m See C'.uut, 68. n tJuder p.i:n of Sufpenfion fr°m his Miniftry by the fpace of three Months. See Can- 68. J See more of thit btlo-a in StSt. 4. P See Luke vii, 12. 9 L.L. 12.Tabul.ut inAl.abAlex. 1. 3. c. 2. r Eufeb. Hift. Eccl. 1. 10. Vide & Baron. Annal Tom. 2, ad Ann. 130. f See Godwin' j Life of Cuthbwrt. Shi places Of the Order for the Burial of the Head. places of Divine Worfhip, and by building their Churches, as foon as they had liberty, over fome or other of the Mar tyrs Graves'. After Churches were built indeed, theyfuf- fered no body to be buried in them : but had diftina Places contiguous to them appropriated to this ufe, which, from the Metaphor of Sleep, by which Death in Scripture is of ten deferibed, were called Kw^aVfi*, i. e. Coemeteries , or Sleeping-Places. The firft that we read of, as buried any where elfe, was Conftantine the Great, to whom it was in dulged, as a lingular honour, to be buried in the Church- Porch*. Nor were any of the Eaftern Emperors, for fe veral Centuries afterwards, admitted to be buried any near er to the Church : For feveral Canons had been made a- gainft allowing of this to any Perfon of what dignity fo- everw: And even in our own Church we find, that in the end of the feventh Century, an Archbifhop of Canterbury had not been buried within the Church, but that the Porch was full with fix of his Predeceffbrs that had been buried there before *. By a Canon made in King Edgar's Reign about the middle of the tenth Century, " no Man was al- " lowed to be buried in theChurch, unlefs it were known that " he had fo pleas'd God-in his Lifetime, as to be worthy " of fuch a burying place y : " Tho' above a hundred years afterwards we meet with another Canon made at a Coun cil at Wincbefter, that feems again to prohibit all Corpfes whatfoever, without any exception, from being buried in Churches z. But in later times, every one, that could pay for the honour, has been generally allowed it: But fince all cannot purchafe it, nor the Churches contain all, there is a neceflity of providing fome other conveniencies for this ufe. And this has generally been done, as I obferv'd be fore, by enclofing fome of the Ground round theChurch, for a Burying-place or Church-yard : That fo as the Faith ful are going to the Houfe of Prayer, they may be brought to a fit temper and difpofition of Mind, by a profpeaof the Graves and Monuments of their Friends : Nothing being more apt to raife our Devotion, than ferious thoughts upon Death and Mortality. I need not fay now whether the Church or Church-yard be the moft ancient and proper place for burial; nor have I anything left to fay farther on ' Chryf. Tom. ;. Horn. 3. " Chryf, Horn, 26. m 2Cor.Tom. 3. pag, 687. Calliflh. Hill Eccl. 1. 14. c. fi. Turn. 2. pag. 582. B. * Concil. Brac.r. Can. 18. Tom. 5. col. 842. Concil. Nar.nerehf, c. 6. & Concil. Tribur. Can. 17. * See "B'flKp Godwin'! Life of Theo dore lArcbe-fkop of Canterbury. y Mr. Jvbnlon's Lajysj $60, tg. 2 Ibid. 1071. J. thi« Of the Order for the Burial of theHead. 501 this head, than that in which ever the Grave is, the Prieft Chap. 12- is to go before, and to lead the Company thither, and to con- V^^V\> dua,- and introduce, as it were, the Corps of the Deceas'd into its Houfe of Reft. Sect. 3, Of the Sentences to be ufed in going to the Church or the grave. SINCE the following a dear and beloved Friend to Tl" Sewen- the Grave, mult naturally raife in us fome melancholy ces' and concern ; the Church calls in the Aids of Religion to raife and chear our dejeaed Hearts. It was with this de fign that pious Antiquity carried out. their Dead with Hymns of Triumph, as Conquerors that had glorioufly finifhed their courfe, and were now going to receive their Crown of Viftory a. To this end again were thofe Hal lelujahs fung of old as they went to the Grave b; a cuftom ftill retained in many parts of this Nation, where they di vert the grief Of the Friends and Mourners, by finging Pfalms from the Houfe to the very Entrance of the Church yard. And here the holy Man comes forth to meet us, "and immediately felutes us with the Gofpel of Peace. And indeed whither fhould we go for Confolations on this oc cafion, but to that Store-houfe of Comfort, which is fur- niflied with Remedies for every grief ? I. He begins with the words which were fpoken at firft John xi. ay, by the bleffed Jefus, as he was going towards the Grave of i6, a beloved Friend, with intent to comfort a pious Mourner; Words fo proper to the occafion, that they have been ufed in the Burial-Office of almoft all Churches Whatever g. Poor Martha's Affeaion and Sorrow for her Brother, had almoft fwallow'd up her Faith in Jefus ; and it isnotunu- fualfor the fame paffiqns ftill to prevail to the feme exceffive degree : But our Lord here comforts both her and us, by reminding us of his Omnipotence, and abfolute Power to raife the Dead, and reftore them to life , as well in a na tural as a fpiritual fenfe. If then we can recover but the exercife of our Faith, we fhall be much more at eafe; as j remembring that the Soul of our deceafed Friend, tho' ' Chryf. Horn. 4. in Ep. ad Hebr. I s Aug. Verb. Apoft. Serm. 3f. Du- b Hieron. ad Euftoch. Ep. 27.8c ad I rand. Rational. 1. 7. c, 35. Eucholog. OceaBum, Ep. 30. I Offic. Exequ. pag. 727. K k 3 parted 5b2 Of the Order for the Burial of the Head. L^;SSft°n!! Bod£/?,.ffi11 a,lVe' and thateven his Corps, COT^ which we follow, fhall live again as foon as ever Chrift fhall k 27 !\ "•. A* a "oble. sample of the exercife of that Faith, which the foregomg Sentence was defign'd to raife in us Job is propos'd to us in this that follows. And furely f he who liv'd among the Gentiles fo long before theReve- If.lff CbJhan}t.y. cou,d ft^n his Spirit with the hopes hL3 Srrea',°nu; * WlIi-be nofma11 'epro«h to us, who have fuller and better alTurances of it, to be flower in our thill veffesfi %/Cl; ?•"? he' Th£ °]d TranflatIon o" the VT R ' J (rhlC^ was retained in ™ Office till the laft Review, when from the Scotch Liturgy it was f ,Wv°V hC neWJ°De^ aS k was more agreeable toThe ancient Verfions, and the Senfe of the Fathers fo was it .hP°vVPPJ1Cf k t0 the Prefent occafion. The worls a tZhZdltat /T ;/ fo,iow :/ w **- *?*<££ l^&Lt2j*jz iX::td%hVfe^'d iu anon to at that mourn for the lofs of Friends vf? tn believe wich holy Job that rhp ftm« p r ' ° lavine in rhp fL/i, ' , inat the lame Perfon we are now a? itSe y7he%;rob;eGondd jr?" r Grave : and live again.' We loTI Seed Slh 'of Wmfo? both0 "nrVri^anTwJtr^SSd h- ^S "^ W and d^guife^cr]ot£b4^St-d - on o«r 8i« ]0fs in hS ? • >V J°r when we refle& lower, to reflea upon L /"^ °f a/riend ' 0rdefcend #' ha'th left twnd'hto^S^SS? °f *' WOdd Wh''ch But here a third Sentence ™Lc ® °11S,fe apt t0 overi]ow. We have loft peSs a tenT '"toallay both thefe griefs: But what then? We bro2 '.fr F* ^ ?riend: w c Drought no Friends with us into the ? Ch,7r.&Hiero,,imoc. Aug.deCiv. M>„>a,.fc Serm. 2. de Nat. Dom. world Of the Order for the Burial of the Head. 5 o j world, nor can we carry them out from hence. They Chap. 12- were given us by God, who can raife up others in their t/YV ftead ; and they are taken away by him, to wean our affec tions from any thing here. We fhould therefore rather blefs the Giver for the time we have enjoyed them, than mur mur at his taking them, after he has lent them us- fo long. Again, as to our Friend, it is true, he is going naked to the Grave: But, alas! he goes no otherwife than he came: For (feith the Wifeman) as he came forth of his Mother's Womb, naked Jhall he ret urn to go as he came, and Jhall take nothing of his labour which he may carry away in his Hand a. He fhall carry nothing away with him ( feith the Pfelmift) when he fieth, neither fhall his Pomp follow him b. What ever he had, or poffefTed here, was only ufeful to him fo long as he ftaid: Where is the misfortune then, if, upon removing from hence, he leaves that behind him, which Will be of no Service to him in the place he is going to ? Whilft he was engaged in this Stage of the World, God furnifhed him with a Habit fuitable to the Part which he expeaed him to perform ; fhall any of us therefore think it ftrange, that the Aaor is undreffed when his Part his done ? n In a word, let us confider our felves under what Charaaer we pleafe, there is ftill the feme reafon to join with the holy Penmen in thefe noble refleaions ; We brought nothing into the world, and it is certain we can carry nothing out ; the Lord gmve, and the Lord hath taken away, bleffed he the Name of the Lord. Sed. 4. Of the Pfalms and Leffon. TH O' Joy, at the firft glance, may feem unfuitable to P&lms ai- a Funeral Solemnity ; yet upon due refleaion we chrift&V- fliall be of another opinion. The wifer fort of Heathens „erau. fcury their Dead with expreflions of joy, lamenting them felves for flaying behind, whilft their Friend is gone to be immortalized above '¦ And that Hymns and Pfalms were always ufed upon the like occafions by the primitive Chriftians is abundantly teftified by the ancient Writers k. In the Greek Church the order is much the fame as in ours viz. That when they come into the Church, the Body a Eccl v if I k Hieron. de Morte Fabiols. Chryf. b pfj] xiix ,7 I Ep. 4-inEp. ad Htbr. Anton, in Fun. 1 Porphyr.de Abft. 1. 4. §. 18. Po- I Paul. Erem. apud Hieron. Jydor. V.rg.Ude Invent,). 6. c, 10. | ^ ¦ ^ 504 Of the Order for the Burial of the Head. SeS 4. jhall be fet down in the lower end thereof, and then they Jhall \^sy~\j begin the co'h Pfalm1. This, together with the 39'", are what our own Church ufes on this occafion : Both which will appear, upon a little refleaion, to be exaaiy agreeabla to this Solemnity. Pfal. xxxix. v §• i. The 39* Pfalm is feppofed to have been compos'd by David, upon Joab's reproaching him for his publick Grief for Abfahm's Death ; and is of ufe in this place, to direQ and comfort thofe that mourn, to check all loud and unfeemly " complaints, and to turn them into Prayers and devout Meditations. pfal. xc. §. 2. The other was compofed by Mofes in the Wilder- nefs upon the Death of that vaft Multitude, who, for their Murmuring and Infidelity, were fentenc'd to leave their CarcalTes in theWildernefs; and who accordingly wafted by little and little before they came into the Land of Canaan. Upon this the Prophet breaks forth into thefe religious Me ditations, not accufing the Divine Providence, but applying all to the beft advantage ; fhewing us withal, what thoughts we fhould entertain, when we have the Profpea of a Fu neral before our Eyes; viz. That we fhould refka upon, and confider, our own Lot, and endeavour to apply the in ftance of Mortality now before us, to the bettering and improving of our own Condition. The Leffon. In 'be firft Book of King Edward-, inftead of the Pfalms, of which we have now been fpeaking, there were three others appointed,' viz. the 116'", the 139% and 146th- And when they were left out at the next Review, there were no other whatever ordered in the room of them, till thefe were inferted at King Charles's Reftoration. II. After the Pfalms out of the Old Teftament , fol lows the proper Leffon out of the New : For fince the Faith of the Refurreaion is not only the principal Article of .a Chriftian's Belief, but. alfo the Article which chiefly concerns us on this occafion; (as well to allay our forrow for the Party deceas'd, as to prepare us freely to follow him when God fhall call us ;) therefore the Church has cho fen here the fulleft account of the Refurreaion of -the Dead that the whole Scripture affords: That Article being here fo ftrongly proved, fo plainly deferibed, and fo perti nently applied, that nothing could have been more fuitable to the prefent purpofe ; for which reafon we find it has al ways been ufed in this Office of the Church m. 1 Eucho'og.Offic. Exeq. fi6. ? Durand. 'Rational. 1. 7. c.'fr. .Man. | Sariib. fol. 107. §. 2. The Of the Order for the Burial of the Head. $6f §. 2. The Pfalms and Leffon in KingEdward's firft Li- Sea. 4. turgy, are followed by fome other Suffrages (which 1 have t.^v^/ printed- in the Margin*) in behalf of the Deceafed: How Prayers for ^ far, and in what fenfe, Prayers for the Dead were ufed by tf"De? '* the primitive Church, 1 have already had occafion to fhew °. Zfed in King And how different the Prayers for departed Souls, in our Edward's Common- _ __ra______________________________^^_^_. Prayer. * The Leffon ended, then Jhall the Prieft fay, Lord have Mercy upon us. Chrift have Mercy upon us. Lord have Mercy upon us, Our Father, which art in Heaven, &c. And lead us not into Temptation. Anfwer. But deliver- us from Evil, Amen. Prieft. Enter not (O Lord) into Judgment with tby Servant. Anfw. For in thy fight no living Creature fhall be juftified. Prieft. Fromj the Gates of Hell, Anfw. Deliver their Souls, O Lord. Prieft. / believe to fee the Goodnefs of the Lord, Anfw. In the Land of the Living. Prieft. O Lord, gracioufly hear my Prayer. Anfw. And let my Cry come unto thee. Let us pray. O Lord, with whom do live the Spirits of tbem that be dead; and in whom the Souls of them that be elected, after tbey be de livered from the burden of the' Flefh, be in Joy and Felicity: Grant unto, this tby Servant, that the Sins which he hath com mitted in this world be not imputed unto him, but that be, efcap- ing the Gates of Hell, and Pains of eternal Darknefs, may ever dwell in the Regions of Light, with Abraham, Ifaac, and Jacob, in the place where is no Weeping, Sorrow, nor Heavinefs: And when that dreadful Day of the general Refurreaion Jhall come, make him to rife alfo with the Juft and Righteous ; and receive this Body again to Glory, then math pure and incorruptible : Set him on the right Hand of thy Son Jefus Chrift, among thy Holy and Ek£t, that then he may hear with them thefe moft fweet and comfortable words, Come to me, ye ileffed of my Father, to/Tefs the Kingdom which hath been prepared for you from the beginning of the world. Grant this, we befeech thee O mer ciful Father, thro' Jefus Chrift our Mediator and Redeemer. Amen. • See Chap. vi. Se&. 1 1. p. 293. firft t 507 Of the Order for the Burial of the Head. Chip. 1 2. firft Common-Prayer Books* were from thofe which the \y*^-\j Church of Rome makes ufe of, and how inconfiftent with their ' Doarine of Purgatory, may be gathered from the Paragraph which I there tranfcribed out of the old Prayer for the whole State of Chrift's Church ; and will farther ap pear from this Prayer in the Burial Office, which I have here inferted, as well as from others which I fhall have oc cafion to tranfcribe by and by. All therefore I fhall fey, in reference to them here, fhall be only to note once for all, that whatever in that Book related direaiy and imme diately to the Dead, was all thrown out of the fecond Liturgy, at the inftance of Calvin, and his old Friend Bu cer. There was one Claufe indeed permitted to ftand till the laft Review, viz. in the Prayer that immediately fol lows the Lord's-Prayer, in which, till then, we prayed, that we WITH THIS OUR BROTHER, and all other departed in the true Faith of Gods holy Name, might have our perfect Confummation and Blifs, &c. Nor did the Presbyterians at the Savoy Conference make any other objeaion againft this Claufe, than what they did in general againft all that expreffed any affurance of the de ceas'd Party's happinefs, which they did not think proper to be faid indifferently over all that died p. However, upon the Review of the Common-Prayer afterwards, thefe words were left out. Not but that the Sentence, as it is ftill left ftanding, may well enough be underftood to imply the Dead as well as the Living: For we pray (as it is now) that we, with all thofe that are departed in the true Faith of God's holy Name, may have our perfect Confummation and Blifs; which is not barely a fuppofition, that all thofe, v who are fo departed, will have their perfea Confummati on and Blifs ; but a Prayer alfo that they may have it, viz. that we with them, and they with us, may be made per fea together, both in Body and Soul, in the eternal and everlafting Glory of God. For " tho' (faith Bifhop Cofin u upon this very Prayer) the Souls of the Faithful be in " Joy and Felicity ; yet becaufe they are not in fuch a de- " gree of that Joy and Felicity, as that they can never re- *' ceive no more than they have already ; therefore in the " latter part here of this our Prayer, we befeech God to " give them a full and perfect Confummation of Blifs both " in Body and Soul, in his eternal Kingdom of Glory, which " is yet to come. And whatfoever the Effea and Fruit * See their Exception! againft the 'Boob I or in Baxter'* Narrative of h'u own Life, if Commm-Prayir, pag. 31. 4'°. x.fiSl. [pag. 332, « of Of the Order for the Burial of the Head. 50<^ K of this Prayer will be, tho' it be uncertain; yet hereby Sea. 4. u we fhew that Charity which we owe to all thofe that VyOP"^ are Fellow-Servants with us to Chrift : And in this re gard our Prayers cannot be condemned, being neither impious nor unfit for thofe that profefs the Chriftian Re- ¦ ' ligion. For in like manner, if I fhould make a Prayer to God for my Father or Mother, for my Brother or Sifter, for my Son or Daughter, or any other Friend of mine who were travelling in a Journey, befeeching him that he would profper them in their way, and keep them from all Danger and Sicknefs, till they fhould fefely and " happily arrive at their Journey's end, and the Place " where they defire to be ; altho' at the feme time, when " I pray this for them, peradventure they be arrived at the " Place already (which I knew not) with all fafety, and c' met with no Danger or Difeafes by the way, whereby all " my Prayer is prevented ; yet the Sollicitude and Charity, " in the mean while, that I had for them, cannot be juftly " or charitably reprehended by any others3." Much to the feme purpofe juft before : " Altho' (faith he) it cannot " be exactly and difiincTtly declared what benefit the Dead " receive by thefe Prayers which the Living make for them; " yet if there be nothing elfe, there's this at leaft in it, " That hereby is declared the Communion and Conjunc- " tion which we have ftill with one another, as Members " of the feme Body whereof Chrift is the Head b." So alfo before him Bifhop Overal, in his Notes upon this feme place : " The Puritans (faith he) think that here is Prayer " for the Dead allowed and praaifed by the Church of " England; and fo think 1 : But we are not both in one " mind for cenfering the Church for fo doing. They fey " it is popifh and fuperftitious; I for my part efteem it " Pious and Chriftian. The Body lies dead in the Grave, " but by Chrift's Power and God's Goodnefs fhall Men be " raifed up again : And the benefit is fo great, that fere it " is worth the praying for : Becaufe then we may pray u for what we our felves or our deceafed Brethren as yet " have not, therefore doth the Church pray for the perfect " Confummation of Blifs both in Soul and Body, to be given " to our Brethren departed. We believe the Refurreaion; " yet may pray for it as we do for God's Kingdom to come. " Befides Prayer for the Dead cannot be denied, but to " have been univerfelly ufed of all Chriftians in the and-. ' See the Additional Notes te Dr. j * Ibid. paj. **. Nichols en the Comram Prayer, p. 6}. \ " enteft rS~o* Of the Order for the Burial of the Head. Chap.12. " cnteft and pureft times of the Church, and by the Greek V^Y-W " Fathers, who never admitted any Purgatory, no more " than we do, and yet pray for the Dead notwithftanding. " What tho their Souls be in Blifs already ? they may have " a -greater degree of Blifs by our Prayers: and when their " Bodies come to beraifed, and joined to their Souls again, " they fhall be fure of a better State. Our Prayers for " them then will not be in vain, were it but for that alone b.M But to return- The pfalms <). 3. By the firft Common-Prayer, both the Pfalms and and Leffon Leffon, with the Suffrages abovementioned, were to be faid "o'beZnimd in the Church either before or after the Burial of the Corps. 'But from that time to the Reftoration of King Charles, the Leffon (for 1 have obferved during all that time there were no Pfalms) was appointed to be read wherever the Grave was, whether in the Church or Church-yard, immediately1 after the Sentence taken out of the Revelation. But the Presbyterians objeaing, that this expofed both Minifter and People to many incouveniencies, by ftanding in the Airc; there was a Rubrick added at the lafl Review, which orders, that the Pfalms and Leffon fliall be faid, after they are come into the Church : So that now, I fuppofe, it is again left to the Minifter's difcretion (as it was in the Rubrick of the firft Bopk of King Edward) whether he will read them be fore or after the Burial of the Corps. For the fecond Ru brick, at the beginning of the Office permits him to go to the Church, or to the Grave, i.e. to either of them direaiy, which he pleafes : Nor is there any farther Direaion, that if he goes into the Church, it fhall be before he goes to the Grave : But only that after they are come into the Church, one or both of the Pfalms fhall be read with the Leffon that follows ; and -when they come to the Grave, the reft of the Devotions that are to be ufed. I know fome are of opinion, that the Defign of the Ru bricks, as they are worded now, is to give liberty to the Minifter to go immediately to the Grave, and fo wholly to omit the Leflbn and Pfalms: But if that were th€ defign of them, one would have expeaed fome hint, that they might be omitted ; whereas the. expreffion in the Rubrick, After they are come into the Church, feems to fuppofe that either firft or laft they will come thither. I am therefore ra ther inclined to think, that the meaning of leaving the Ru brick fo dubious, is, that if the Minifter go direaiy into the Church, the Grave being there, he fhould ufe the Pfalms !> Ibid. J Ste Exceptions as before. 2 and Of the Order for the Burial of the Head. 509 and Leflbn before the burial : but if the Grave be without Sea. 5". the Church, he may firft go thither to bury the Corps, and (,/YV then afterwards, to prevent any inconveniency from the Air, proceed to the Church it felf, to read the Pfalms and Leflbn, according to the Rubrick in the firft Common- Prayer. For I don't know any inftance in the whole Li turgy befides, where the Minifter is at liberty to leave out fo confiderable a part of an Office, when it is fo proper to be ufed. But I only give this as my private opinion : for I know it belongs to a much higher Authority to appeafe diverfity, and to refolve doubts concerning the manner how to underftand, do, and execute, the things contain' d in this Book n. Se£t. 5. Of the Devotions and Solemnity to be ufed at the Grave. I. TYjHEN the Body is ftript of all but its Grave- Attire, n> Me,)''r*- W and is juft a going to be put into the Ground, it is tf^.T moft like to make the deepeft impreflion upon us, and to ftrike us with the moft ferious apprehenfions of our Mor- . tality. This happy opportunity the Church is unwilling to lofe ; and therefore whilft we are in fuch good difpofitions of mind, fhe prefents us with a noble drain of Devotion, confiding of a Meditation on the fhortnefs, and mifery, and uncertainty of Life, together with an acknowledg ment of our dependence on God, whom yet we have dif- obliged and offended with our Sins. However we prefume to fly to him for fuccour, and beg of him to preferve us from eternal Death hereafter, and to fupport us under the Pains of temporal Death here. II. Next after this follows the folemn Interment : Im- The Taking mediately before which the Gentiles took their Leave of ^ff tht their deceafed Friends, by bidding them Far ewe 11 for ever0. " y' And the ancient Chriftians ufed to give a parting Kifs of Charity, juft as the Body was about to be put into the Grave to declare their affeaion, and evidence that he died in the Unity and Peace of the Church p; a cuftom ftill retained in theGreek Church 9, and in fome of the Northern Parts of England. ¦' See the Pri face concerning the Service cf the Churih. fo Virg. Mn. n. v. 97. Alex, ab Alex. I 3. c. 7. P Dionyf. Areop. c. 7. pag. ijo. A. Durand. Rational. 1. 7. c. 33-. s Eucholog. p. SiS- §. 2. As ^ to Of the Order for the Burial of the Head, Chap 12. §• 2. As for the Pofture or Pofiuion of the Corps in the V^-y-vv Grave, it hath been always a cuftom to bury them with jhePofitim their Feet Eaftward, and their Face Upwards, that fo at the ,/ the Corp, Refurrecf ion they may be ready to meet Chrift, who is ex- ,o theGrme-ytSl^ from the Eaft, and that they may be in a pofture of Prayer as foon as they are raifed r. Th, timing §¦ 3- The cafting Earth upon the Body was efteemed an E.rth upm A£t of Piety by the very Heathens?; infomuch that to find tbeZedy. a gocjy unburied, and leave it uncovered, was judg'd a- mongft them a great Crime1. In the Greek Church this has been accounted fo effential to the Solemnity, that it is ordered to be done by the Prieft himfelf ". And the feme was enjoined by our own Rubrick in the firft Common*- Prayer of King Edward VI. But in our prefent Liturgy it is only ordered that it Jhall be caft upon the Body by fome ftanding 'by : And fo it is generally left to one of the Bear ers, or Sexton, who according to Horace's defcription w, gives three cafts of Earth upon the Body, or Coffin, whilft the Prieft pronounces the folemn Form which explains the Ceremony, viz. Earth to Earth, Ajhes to Afhes, Duft toDuft. The nm of §• 4- And indeed the whole Form of words which the Words. Prieft is to ufe whilft the Ceremony is performed, is very pertinent and fignificant *. The Phrafe of committed his Body to the Ground, implies, that we deliver it into fefe Cuf tody, and into fuch Hands as will faithfully redore it again. We don't caft it away as a loft and perifhed Carcafs ; but carefully lay it in the Ground, as having in it a Seed of Eternity, and in jure and certain hope of the Refttrre£lion to eternal Life : Not that we believe that every one we bury fhall rife again to Joy and Felicity, or profefs this fure and certain hope of the Refurreaion of the Perfon that is now inter'd. It is not HIS Refurreaion, but THE Refur reaion that is here expreffed; nor do we goon to mention the change of H I S Body, in the lingular Number, but of our vile Body, which comprehends the Bodies of Chriftians in general. That this is the fenfe and meaning of the * In the firft Common-Prayer Book of King Edward VI. the beginning was different from what it is now. —.Then the Prieft caft ing Earth upon the Corps, fhall fay, I commend tby Soul to God the Father Almighty, and thy Body to the Ground, Earth to Earth, Sec,. ' Durand. ut fupra. I u Goar. Eucholog. Offic. Exequ.pag. r .J Dead at Sea *. And this being a principal Article of our Faith, it is highly reafonable that we fhould publickly ac knowledge and declare our Stedfallnefs in it, when we lay the Body of any Chriftian in the Grave. III. After the foregoing Form follows a ConfilatorySen- The Sentenu fence from Rev.xiv- 31. to be faid by the Prieft alone, or to °^[°^'oat be fung by him and the Clerks together. The propriety of it to the prefent Solemnity, occafioned its being ufed in the Weftern Church many Centuries ago e. It is a fpecial Revelation that was made to St. John, and ordered to be recorded for ever by him, to be a perpetual Confolation in relation to the State of departed Saints. For fince Jefus hath now conquered Death, From henceforth bleffed are the Dead which die in the Lord. They are no more to be la mented, but to be the fubjeas of our joy. The Spirit af- fures us, that they reft from their Labours, their Work is done, their Warfare accomplifhed, and now they enjoy Crowns of Viaory as the rewards of their Pains. IV. But tho' the Deceafed reft from their Labours, yet The Lord's we are in the midft of ours : And therefore in the next Prayer- place we proceed to pray for our own Salvation, and the Confummation of our own Happinefs, beginning firft (as in moft other Offices) with the leffer Litany, and Lord's Prayer. V. After this follow two other Prayers ; in each of The two which there is fuch a noble mixture of Aas of Faith and Prayer*. Hope concerning the State of our deceafed Friend, and of Prayers and Petitions for our Happinefs with him ; as, be ing duly attended to, will effeaually pacify that unneceffary grief, which is pernicious to our felves, without benefiting the Deceafed; and will turn our/Thoughts to a due care of our own Souls, in order to our meeting again, with infi nitely more Joy, than we now part with Sorrow and Grief. * We therefore commit his Body to the Deep, to be turned into Corruption, looking for the RefurreBion of the Body {when the Sea fhall give up her Dead) and the Life of the World to come, thro" our Lord Jefus Chrift, who at his Coming jhall change our vile Body, Sec. « Durand.. Rational. 1. 7. c 37. Man. Sarisb. fol. 137, ire. §. 2. Againft Hope of the Party's Sal vation, how much it ne- teffarily Celebrationaf the Communion at Funerals formerly appointed. Of the Order for the Burial of the Head. §. 2. Againft the laft of thefe Prayers it is often objeaed, that we make Declaration of Hope that all we bury are favedi In order to appeafe the Scruples about which, as far as the nature of the expreffion will bear ; we defire it may be confidered, that there are very different degrees of Hope, the loweft of which is but one remove from Defpair. Now there are but very few with whom we are concerned, that die in a State fo utterly defperate, as that we may po- fitively affirm they, are damned ; which yet we might do, did we abfolutely and entirely defpair of their Salvation. It remains therefore that we muft have fome, tho' very faint, hopes of their Salvation : And this feems fufficient to warrant this Declaration, efpecially if it be pronounced as faintly as the Hope itfelf is entertained. However, it muft be confeffed, that it is very plain, from the whole Te nor of this Office, that the Compilers of it, prefuming up on a due exercife of Difcipline, never fuppofed that any would be offered to Chriftian Burial, who had not led Chriftian Lives. But fince Iniquity hath fo far prevailed over the Difcipline of the Church, that Schifmaticks, He reticks, and all manner of vicious Livers, efcape its Cen fures ; this glofs feems the beft that our prefent circumftan ces will admit of. And if it be not fatisfkaory, there feems to be no other Remedy left, than that our Governors fhould leave us to a difcretionary ufe of thefe expreffions, either till they be altered by publick Authority; or, which is much rather to be wfthed, till Difcipline be fo vigoroufly exer- cifed, that there be no offence in the ufe of them. §. 3. The Prayer againft which this objeaion is made, is in our prefent Common-Prayer Book called The Colled : The feafon of which is, becaufe in King Edward's firft Book, at the end of the Burial-Office, there is an Order for The Celebration of the Holy Communion, when there is a Burial of the Dead. The 42d Pfalm is appointed for the Introite. The Prayer I am now fpeaking of, with a little alteration at the end, which I fliall give by and by, ftands there for the Collect; 1 Theft, iv. f. 13. to the end, is or dered for the Epiftle; and for the Gofpel, St.J0hnvLf.3f. to f. 48. Receiving the Eucharift at Funerals, is not without Pre cedents in the ancient Church f. Bifhop Cofin was of opi nion, that " the defign of it was to declare, that the dead f Vide Concil. Carthag.C.in. 44-apnd I Matris fua: Monies, Lib. Confeff. 9. c. Bevereg. Pandect. Can. Vnl. i. p. 567. 1 iz. & Poflid. de Morte & Funeie Au- & Vol. 2. p, 107. Aug. de Funere \ guu. in ejuldem Vita. Perfon Of the Order for the Burial of. the Head. $ r 3 " Perfon departed out of this Life in the publick Faith, Sea. f. " and unity of the Catholick Church of Chrift. From v^Y"^ " whence, faith he, we learn, What the reafon was, that " Monica, the M other of St. Auguftine.fo much defired to " be remembred at the Altar after her Death, which was " not (as the fond and ignorant fort of People among the " new Roman Catholicks imagine) to fetch her Soul fo " much the fooner out of Purgatory, (for the Papal Pur- " gatoryFire was not then kindled or known;) butpaftly " to teftify her faithful departure in the Religion and Com- " munion among all other good Chriftians ; and partly " to have Praife and Thankfgivings rendred to Almighty *' God, for her happy departure out of this world to a " better; and partly alfo, that by the Prayers of theChurch, " made at the Celebration of the holy Eucharift, and by " vinue bf Chrift's Death and Sacrifice therein comme- " morated, fhe might obtain a joyful Refurreaion of her " Body out of the Grave, and have her perfea Confum- " mation of Glory, both in Body and Soul, in God's ever- " latting Kingdom g." " Innocent (faith Mr. L'Eftrange) " was this Rite, whilft it preferved its firft intent : But it " degenerating from its original Purity, by Maffes and " Dirges fung for the Souls of the Dead; wifely was it " done of our fecond Reformers, to remove not only the " evils themfelves of fuch heterodox opinions^ but' even " the occafions of them alfo, viz. the Communion ufed " at Burials h," Which being fo evident as to matter of Faa (for the fecond Book of King Edward was publifhed without it) it may feem fomething ftrange, how it came to be reprinted in the Latin Tranflation of Queen Elizabeth's . Common-Prayer Book, iu the fecond year of her Reign. That this was not a Tranflation of a private Pen not licenf- ed by Authority, and fo the effea of miftake, or a clandef tine praaice (as Bifhop Sparrow conjeaures ') is plain from its being done by the command of the Queen, and by her recommendation of it to the two Univerfities, and to the Colleges of Winchefter and Eaton; and particularly by the exprefs words, of her Majefty's Proclamation, wherein fhe declares, that feme things peculiar at the Funerals of Chri ftians, fhe had added and commanded to be ufed, the Act for Uniformity fet forth in the firft year of her Reign, to the con- S See "Bifhop Colin'/ Note upon thil Collea, in Dr. Nichols"! Additional Notes, p. 6s. As alfo another Note of 'Bifhop OveiaU'r ttt&e fame purpofe, in tht fame plait. 11 Alliance of Divine Offices, p. 303. ' See the 'Bifhop's Anfwer to fome, Li turgical Demands, at the end of hit Rationale on theCemmon- Prayer, S- 1 °. L 1 trary. 514 [Of the Order for the Burial of the Head. Chap. 12. contrary notwithftanding*. i Perhaps it might have been or- \^/~\J dered for the feme reafon, that I have fuppofed the Refer vation of the Elements was allowed, or indulged to thofe learned Societies by the feme Book ', vii., becaufe they were in lefs, danger of abufing it, and it might contribute to re concile them the eafier to the Reformation. I have already hinted that the clofe of the Prayer, which is called the Collect in our prefent Office, was different as it flood in the firft Common- Prayer, from what it is now. The prefent Conclufion of if- was; taken from the end of another Prayer, which was then in this Office; but of which the beginning has ever fince been left out : But the beft way to give the Reader a clear notion of it, is to tran fcribe the Prayers at the bottom of the Page, whither there fore I refer him*. ' \ §. 4. The * After the Sentence, I heard aFoice from Heaven, &c. followed*. Let us pray. We commend into thy Hands of Mercy, [moft merciful Father) the Soul of this our Brother departed,. N. And his Body we com'- mit to the Earth, befeeching thine infinite goodnefs, to give us Grace to live .in thy Fear and Love, and to die in thy Favour : that when the Judgment jhall come, which thou haft committed to thy well-be loved Son, both this our Brother, and we, may be found acceptable in thy fight, - and receive that Bleffing which thy well beloved Son fball then pronounce to all that love and fear' thee, faying, Come ye bleffed Children of my Father, receive the Kingdom prepared for you- before the beginning of the world. Grant this, merciful Father, for the honour of Jefus Chrift bur only Saviour, Mediator and Ad vocate. Amen. This Prdyer fball alfi be added. Almighty God, we give thee hearty thanks for this thy Servant, whom tbou haft delivered from the Mifiries of this wretched world, from the Body of Death, and all Temptation; And, as we truft, haft brought Ins Soul, which he committed into thy holy Ilands, into fure Conflation and Reft. Grant, -we befeech thee, that at the Day of Judgment, his Soul, and- all the Souls of tby Elect, departed out of this Life, may with us, and we with them, fully receive thy Promifesr and be made perfclf all together, thro' the glorious Re- furreclion of thy Son Jefus Chrift our Lord. Thefe k Peculiaria quffidam in Chrifiiano- rurn Funeribus & Exequ'us decantanda adjungi pcascipimus, Statute de Ritu Publicarum Precum, Anno primoReg- Jii noliri promulgato, in eontrarium non obftante, "Bifhop Sparrow's- CotlccTi p. *°z. 1 See Append, to Chap, 11. SeSt. 1. IS, a. pag. 480. Of the Order for the Burial of the Head. $ i s §• 4. The Bleffing was added at the end of the whole Sea. f. Office at the laft Review, of which enough has been faid t^-V^O in other places. . The Bleffing. §. f. The whole Solemnity is concluded with another The Peal. Peal, which the feme Canon" orders after the Burial, that appoints one before it. Thefe were the two Prayers which, were then ufed inftead of the Prayers that are ufed at prefent: The laft of which was then the Colleli appointed for the Communion-Oftice, except that inftead of the latter part of it, which we fee was the conclufion, of another Form in King Edward's Boojt, it ended thus, And that at the general Refurreclion in the laft Day, both we, and this our Brother departed, receiving again our Bodies, and rifing again in thy moft gracious favour, may, ~iaith all thy Elect Saints, obtain eternal Joy. Grant this, O Ldrd Gof,\by the means of 'our Advocate Jefus Chrift, who with thee and the Holy Ghoft livetb and reigneth one God for ever. Amen. I Can. 67. LI 2 CHAP ^^qpqpqpqpqpqp;qpqp^pqpqpqpqpg CHAP. XIII. OF THE Thankfgiving of Women, AFTER CHILD-BIRTH, Commonly called the Churching of Women, The Introduction. £NE would think that after an Office for the Jntj-oj, Burial of the Dead, no other fhould be ex- ^y^j peaed ; And yet we fee here another riles to wiy placed our view, which the Church has appointed *I'"ftheftf~ for the ufe of fuch Women as have. been BuriaioVtha fefe delivered from the great Pain and Peril Dead. of Child-Birth, and which fhe has placed in her Liturgy af»- ter the Office foregoing, to intimate, as it were, that mch a Woman's Recovery is next to a Revival or ReftirreaiQri . h 1 3 front Of the Tbankf giving of Women from the Dead. For indeed the Birth of Man is fe) truly wonderful,, that it feems to be defigned as a ftanding de- monftration of the Omnipotence of God. And therefore that the Frequency of it may not diminifh our admiration, the Church orders a publick and folemn acknowledgment to be made on every fuch occafion by the Woman on whom the Miracle is wrought ; who ftill feels the bruife i of our firft Parents Fall, and labours under the Curfe which Eve then entailed upon her whole Sex. The Original §. 2. As to the Original of this Cuftom,* it is not to be "fa- doubted, but that as many other Chriftian ufages received their rife from other parts of the Jewifh Oeconomy, fo did this from the Rite of Purification, which is enjoined fo par ticularly in the 12th Chapter' of Leviticus. Not that we obferve it by virtue of that Precept, which we grant to have been ceremonial, and fo not now of any force; but becaufe we apprehend fome ftjoral Duty to have heen im plied in it by way of Analogy, which muft be obligatory upon all, even when the ceremony is ceafed. The Un- cleannefs of the Woman, the fet Number of days fhe is to abftain from the Tabernacle, and the Sacrifices fhe was to ¦offer- when flic fjrftj. came abroad, are i^iteS wlfolly abo- lilhed, (and* what we ho .waysfregard : but then "the open and folemn Acknowledgment of God's "goodnefs in de livering the Mother, and increafing the number of Man kind, is a Duty that will qblige to the end of the world. And therefore tho' the Mother be now no longer obliged to offer the material Sacrifices of s the Law ; yet fhe is never- thelefs bound to offer the Evangelical Sacrifice of Praife. She is ftill publickly to acknowledge the Bleffing vouch- fafed her, and to profefs her fenfe of the frefh obligation it. lays her under to- obedience. Nor indeed- may the Church be fo reafonably fuppofed to have taken up this Rite from the praaice of the Jews ; as fhe may be, that fhe began it in imitation of the bleffed Virgin, who tho' fhe was rather falsified than defiled by the Birth of our Lord, and fo had no need of Purification from any Uncleannefs, whether legal or moral ; yet wifely and humbly fubmitted to* this' Rite, and offered her Praife, together; with her blef fed Sop, in the Temple V And that from hence this ufege. was. -derived among Chriftians, feems probable not only from its being fo univerfel and ancient, that the beginning, of it can hardly any where be found b; but alfo from the .- « praaice "Vide .Cbryfofl. &; Theophylac. in [ b VideDionyf. Alexandria Can. 2. Luke1 ft. ii.' J apud Bevereg. Concil. Tom. 2.. pag. 4. ' "¦-'"' : — Novel. after Child-Births *praaice of the Eaftern Church, where the Mother ftill trings the Child along with her, and prefents it to God on hex Churching-day c. The Prieft indeed is there feid to purify them : And in our firft Common-Prayer, this Of fice with us was entitled, The Order of the Purification of Women. But that neither of thefe terms implied, that the Woman ,had contraaed any Uncleannefs in her ftate of Child-bearing, may not only be infer'd from the filence of the Offices both in the Greek Church and ours in relation to any Uncleannefs ; but is alfo farther evident from the ancient' Laws relating to this praaice, which by no means ground it upon any Impurity, from which the Woman ftands in need to be purged11. And therefore when our" own Liturgy came to be reviewed ; to prevent all Mif- conftruaions that might be put upon the word, the Title was altered; and the Office named (as it is ftill in our pre fent Common -Prayer Book) The Thankfgiving of Wo men after Child-Birth, commonly called, The Churching of Women. 519 Sea. «8i®@®®©®®®®®@®®««®#»®»©®@@® Sed. 1 . Of the Rubrick before the Office. IN the Greek Church the time for performing this Office The Woman is limited to be on the fortieth Day*; and therefore the tot''i^h^f Office with them is called, The Prayer for a Woman forty Tinle after days after Child-bearing1. But in the Weft the time was herDeliveiy. never ftriaiy determined, as will appear from the Salisbury Manual, which was of ufe here in England before the Re formation, where the old Rubrick runs thus : Note, That Women 'after Child-Birth may come to Church, and giving thanks, be purified whenever they will, and they are not guilty of any Sin in fo doing : Neither is the entrance of the Church to be deniedthem, left we turn their Punifhment into a Crime ; but if, out of reverence, they will abftain for fome time, their Devotion is not to be difallowed s. And as this Novel. Confl. Leon. Aug. Novel. I7.ap. Balfam. in loc. Dionyfii ap. Bever. ut fupra. Can. Pcenitent.Greg, 3. cap. 30. Biblioth. Patr. Tap. 6. Honorius Solitar. J. i.e. 146. ut citar. ap.Goar.inEucho- log. See alfo Pope Gregory"* Anfaer to the eighth $geflito of Auguftin the Monk, in Air. Johnfon, A.D. 601. 8. S. 2. c Vid. Simeon Theflaloaic. in Not. ad Eucholog. p. 329. * See the Places, cited above in Noteb. e Simeon. Theflilonic, ut fupra. f Eucholog. p. 314. S Manual Sarisb. Rubric, pofi Offici- um Beaedift. Mulier. poft Part. pag. 37. b. j 1 4 was 5 20 Of the Thankfgiving of Women Chap. 13. was confonant to the ancient Canons of the Church in re-» K^Y^j lation to this affair, fo is it agreeable to our .prefent Ru brick ; which does not pretend to limit the day when the Woman fliall be church'd, buf only fuppofes that fhe will come at the ufual time after her Delivery. The ufualTime is now about a Month: For the Woman's weaknefs will feldofti permit her coming fooner. And if fhe be not able to come fo foon, fhe is allowed to ftay a longer time ; the Church not expeaing her to return her thanks for ai31efe fing before it is received. The office to §. 2,. It is only required that whenever fhe does it, fhe beaiwyiper-ffjaii cgfKe jnt0 t%e Church. And this is enjoined, ir, for church!" ' C tae Honour of God, whofe marvellous works in the for mation of the Child, and the prefervation of the Woman, ought publickly to be owned, that fo others may learn to put their truft in him. 2ily, That the whole Congregation t may have a fit opportunity for praifing God for the too much forgotten Mercy of their Birth. And, 3dly; That the Woman may in the proper place, own the Mercy now vouchfafed hei\ of being reftored to the happy privilege of worfhipping God in the Congregation of his Saints. The Ahfurdi- Ffow gr&t therefore is the Abfurdity which fome would 9h"f *h*a nltr0(^uce of ftifling their acknowledgments in private Houfes, home. at and of giving thanks for their recovery and enlargement in no other place than that of their confinement and re- ftraint ! A praaice which is inconfiftent with the very Name of this Office, Which is called the Churching of Women, and which confequently implies a ridiculous Solcecifth of being Churched at home. Nor is it any thing more confiftent with the End and Devotions prefcribed by this Office, than it is with the name of it, For with what ' decency, ox propriety, can the Woman pretend to pay her Vows in the prefence of all God's People, in the Courts of the Lordrs H»ufe, when fhe is only affuming State in a Bed-Chamber or Parlour, and perhaps only accompanied with her Mid? wife and Nurfe. To give Thanks therefore at home {for by no means call it Churching) is not only an aQ of dh% obedience to the Church, but a high affront to Almighty God; whofe Mercy they feorn to acknowledge in a Church, and think it honour enough done him, if he is fummoned by his Prieft to wait on them at their Houfes, and to take what thanks they will vouchfafe him there. But methinks a Minifter, who has any regard for his cha~- radter, and confiders the honour of theXord he ferves, fhould difdain fuch a fervile compliance ana fubmiffion, and abhor the betraying his Matter's Dignity. Here can be no pretence of danger in the cafe, fhould the Woman prove after Child-BirtF. J21 prove obftinate, upon the Prieft's refufal, (which Minifters Se&. 1. are apt to urge for their excufe, when they are prevailed v^VV! irpon to give publick Baptifm in private;) Nor is the de- cifion of a Council wanting to inftrua him (if he has any doubts upon account of the Woman's ill health) that he is not to perform this Office at home, tho* fhe be really fo weak as not to be able to come to Church A. For if fhe be notable to come to Church, let her flay till fhe is ; God does not require any Thanks for a Merfiy, before he has vouch- fafed it; but if fhe comes as foon as her ftrength permits, fhe difcharges her Obligations both to him and the Church. §. 3. When the Woman comes to this Office, the Ru- The wuire-Door, which is ftill rendred plainer by al! the other Common-Prayer Books from that time till this prefent one, which fay it muft be nigh unto the place where the Igfefejlandcth, i. e. to be fere, at the Rails d Concil. j. Mediol. cap. ?. ap- Bi- I e 'Bifhop Gibfon'i Codex, Tit, 1 8. cap. nium. Tom. 4. Part a. p. 417. Edit. | 12. p. 4J1. fol. Ag»p. x6j8- | Of rS 2 i Of the Thankfgiving of Women Chap, 1 3. of the Communion-Table, or where fhe is to kneel if V"V~V fe£ receives the Communiori,~ which the laft Rubrick of ' " * this Office declares it is convenient |he fhould do, if there be any Communion in the Church at that time. ,And that this feme place is meant by our prefent Rubrick, which orders her to kneel in feme convenient place, as has been accufiomed, is evident, becaufe we fee that was the ac cufiomed and appointed place, when thefe words were put in. It is true, the Presbyterians, at the Conference in the Savoy, objected againft the Rubrick as it was worded then : And in regard that the Woman's kneeling near the Table was in many Churches inconvenient, they defired that thofe words might be left out ; and that the Mmifter might perform that Service in the Desk or Pulpit f. And it is alfo true, that thefe words were accordingly left out, and the Rubrick altered thus, viz. that the Woman fhould kneel in feme con venient place, as has been accufiomed, or as the Ordinary ftjall direct. Bat yet.it is plain, that wherever the Ordina ry does not otherwife direa, the Woman is ftill to kneel in the accufiomed place. And that the accufiomed place, till the laft Review, was nigh unto the place where the Table ftandeth, I have fhewed before. And that no alteration was then defigned, is1 farther evident beyond contradi<9> on, from the anfwer which theBifhops, and the other Epif copal Commiffioners gave to the aforefaid exception of the Presbyterians, viz. It is fit that the Woman, performing efpecial Service of Thankfgiving, fhould have a fpecial place, where jhe may be perfpicuous to the whole Congregation ; and] wear the holy Table, in regard of the Offering (he is there to. make. They need not fear Popery in this, fince in the Church of Rome Jhe is to kneel at the Church-Door B. So that the reafon I prefume of their altering the Rubrick was not to give the Ordinary a general Power to change the ac cufiomed place, where there was no occafion; but becaufe in fome places the Churches were fo inconveniently built, that by the interpofition of a Belfry between the Church ¦ and the Chancel, (as I have obferved h elfewhere) the Mi nifter could not be heard out of the Chancel into the Church ; therefore the Ordinary fhould, in fuch cafes, have , Power or Authority to allow the Woman to be church'd in fome other place. Juft as I have fhewed ' he has Power, in the feme cafe, to order the Mornmg and Evening Prayer f Vmeedings of the Commiffiontts, &c. I b Chap. 2. SeSt. 5. p. I II. .p. 37. quarto 1 661; I 'Ibid. . Ibid. p. Ii?- 1 to after Child-Birih. ' '52$" to be read where he pleafes. But where there is no fuch Sea. 2- Impediment, or at leaft where the Ordinary has not other- CVVJ' wife enjoined; there to be fure this Office is to be perform ed, even by virtue of this Rubrick, at the Communion-Table or Altar. $. s- In what part of the Service this Office is to come in what part in, the Rubrick does not fey : But by fome old Articles of *f*j>'Sen** Vifitation, which the Bifhops ufed to make the fubjea of for^^j' their enquiry, it appears to haye been ufed juft before the Communion - Office ". And no one, I believe, will deny, that it is more regular there, than when it interrupts the or dinary Service, as it does when it is ufed either juft before ' br juft after the general Thankfgiving; or than when it is performed in the midft of the hurry and noife of the Peo ple's going out of Church, as it is when it is defer'd till the whole Service is done. All the difficulty that lies a- gainft confining it to be ufed juft before the Communion- Office, is that no Woman could then be churched but on ^Sunday or a Holy-day, when that Office is to be read. But to this it may be anfwered, that if the- could not, the in convenience would not be great : And therefore fince moft of the other occafional Offices of the Church, are fuppo fed to be performed on Sundays and Holy-days, why fhould not this ? If I judge right from the Rubrick at the end of this Office, it is fo fuppofed ; for it is there feid, that if there be a Communion, it is convenient that the Woman re ceive it. Now there can never be a Communion, but when the Communion-Office is read ; and therefore fince the Church feppofes there may be a Communion when the Woman is churched, fhe feems to make no doubt but that fee will come to be churched on fome Sunday or Holy-day. when that Office is appointed: Tho' if fhe come upon an ordinary Week-day, the Communion may be adminiftred if file defires to receive, and then the may be churched re gularly at the holy Table, before the Communion-Office begins. Sett. 2. Of the Devotions. I T T is a common defea in all other Liturgies, that they the rrefaae. 1 have no Prefaces to introduce the feveral Offices, and to prepare the Parties concerned to do their Duties > with" Undemanding. But it is the peculiar care of the ' -Bifhop of Norwich'/ Ariicleh iftf- »t cittiin the Additional Notes of Dr. Hichol.,^. 66. ChMch 5 H Of the Thankfgiving of Women Chap.r3- Church of England to inftruct us how to do every Duty* ^^ysj as well as to ajfift us in the doing it. Hence Jhe daily Prayers begin with an Exhortation, as do moft of the other Offices of the Church. Even this fhort one is not with out a fuitable Preface direaed to the Woman, whereby the Prieft firft excites her to a thankful acknowledgment for the Mercy fhe has received, and then direas her in what words to perform it. v Tm ptaims. **• The Pf^m appointed on this occafion, in all the pfai.cxxi. CDmrnorr- Prayer Books till the laft Review, was the I2irt *, which with the 128th was alfo. prefcribed by the Office ufed in the Church of Rome. But neither of thefe is fo very apt to the cafe, as thofe are which we have now. The firft of which, tho' compofed by David upon his Re covery from fome dangerous Sicknefs, is yet, by leaving out a verfe or two, which makes mention of the other Sex, eafily enough applicable to the cafe of a Woman, who comes to give her thanks for fo great a deliverance. en xvii $' 2" ^ne otHermore regards theBirthof theChild, and 'is very feafonable to be ufed whenever it is living, to excite the Parents to the greater Thankfulnefs. And as the firft is moft proper, when we refpea the Pain and Peril which the Mother has gone thro'; fo the laft ought to be ufed when an Heir is born, or a Child beftowed on thofe who- wanted and defired one. Nor may it lefs aptly be ufed when thofe of meaner condition are churched : For by enlarging on the Bleflings of a numerous Family, it obvi ates the too common murmurings of thofe Wretches, who think themfelves opprefTed by fuch an increafe. The Woman §• 3- And here by the way the Woman fliould obferve, to repeat after that fhe is to fay the following Pfalm of Thankfgiving, tich^nfad'i- '• e- ^e 1S to r^Peat •* w'tn an audible Voice, as fhe does. We voice, the daily Confeffion, after the Minifter. For the Pfelm is properly applicable to her alone: And the Minifter reads it, not upon his own account, but only to inftrua and lead the Woman, by going before her, and, as it were, putting into her mouth what words fhe muft fey. ne Lord's HI. The Pfelm being over, the Minifter gives notice tuytxand that another part of 'Duty, viz. Prayer, is beginning: In Hdponfo. which, by the ufual Form, Let us pray, he calls upon the whole Congregation to join : And that the Addrefs may he • The Scotch Liturgy orders the i?ift, or the 27th- 1 humble, after Child-Birth. j 525 humble, it is begun with the fhort. Litany, Lord have Sea.' 3. Mercy upon us, &c That it may alfo be effeaual, it is v^V^ continued in the Lord's Prayer (to which the Doxology was added at the laft Review, by reafon of its being an Office of Thankfgiving :) And that all may bear a part two or three fhort Refponfes are added for the Woman's fafety and defence \ IV. And at laft the whole Office is clofed with a The Prayer. fhort and pious \ Collect,, confiding of a devout mixture of Prayer and Praife, fo peculiarly fuited to the prefent bccafion, that it needs no enlargement to fhew its pro priety *. Seel:. 3. Of the Laft Rubrick. THE Office being thus devoutly performed, the Ru- Th e woman briclc gives notice, that the Woman that comes to give {2™^ " " her Thanks, muft offer accufiomed Offerings. By the firft chrifome» Common - Prayer of King Edward VI. the Woman that *»<¦ »%• ¦' was purified was to offer her Chrifome and other accufiomed Offerings. And by a Rubrick in the feme Book at the end of the publick Office of Baptifm ; The Minifter was to command, at the time of Baptifm, that the Chrifome be brought to the Church, and delivered to the Priefts-, after the accufiomed manner, at' the Purification of the Mother of every Child. The Chrifome I have formerly had occafion to fhew b, was a white Vefture or Garment, which was put upon the Child at the time of its Baptifm, as a token of Innocency, and which took its name from the Chrifm, or Ointment, with which the Child was anointed when the Chrifome. was put on. Thefe, I have obferved, it was the cuftom anciently for the new-baptized to appear in at Church during the folemn time for Baptifm, to fhew their refolution of leading an innocent and unfpotted life for the future, and then to put them off, and to deliver them to be laid up, in order to be produced, as Evidences a- gainft them, fhould they afterwards violate or deny that * In all former Books, the Colleft began thus; O Almighty. God, which has delivered this Woman, &c. ? Pfal, lxxxvi. 2. lxi ¦ 3- Ixi. i. *• See Chap. 7. Stt% 3, pag. 36?. ~ Faith '526 Of the Thankfgiving of Women Chap. 13. Faith which -they had thenprofeffed0. And this, I fuppofe; \^if\j was the defign of our own Church at the beginning of the Reformation, in ordering the Woman to offer the Chrifome when fhe came to be churched. For if the Child happened to die before, then it feems fhe was excufed from offering it ; and indeed there was then no occafion to demand it, fince it would be of no ufe to the Chureh when- the Child was dead. And therefore in fuch cafe it was cuftomary to wrap the Child in it when it 'was 'buried, in the nature The Word ¦ of a Shroud d. And from this praaice I fuppofe the name ehrifoms in 0f Chrifoms had its rife in fhe Weekly-Bills of Mortality, miTwhelie wnich we may ft'tt obferve among the Gafiialties and Dif fe hfd its eafes : Tho' it is not now ufed to denote Children that die fe' ""ft between the time of their Baptifm, and their Mother's be- sj%& ^ ing church'd as it originally fignified; but thro' the igno rance of Parifh Clerks, and thofe that make the report, is put for Children that die before they are baptized, and fo are not capable of Chriftian Burial.. Accuflomed §. 2. But, to return to the Rubrick.. The Liturgy hav- offerings, ;ng been altered in the fifth year of King Edward, the ufe t*hatthc3are.oi fhe chrifome at the Baptifm of the Child was then dif? continued; and in confequence thereto,, the Order for the Woman's offering it at her Churching was then left out: So that now fhe is direaed only to: Offer accufiomed Offer* ings *, i. e. thofe Offerings which were cuftomary befides: the Chrifome, and which, when the Chrifome was in ufe, was diftinguifhed in the Rubrick by other accufiomed Offer ings. By which undoubtedly is to be underftood fome Of fering to the Minifter. who performs the Office, not under the notion of a Fee or a Reward, but of fomething fet apart as a Tribute or Acknowledgment due to God, who is pleafed to declare, himfelf honoured or robbed accord ing as fuch Offerings are paid or with-held e. We fee un der the Law, that every Woman who came to be purified after Child-Bearing, was required to bring fomething that put her to an expence^: Even the pooreft amongft them was not wholly excufed,' but obliged to do fomething,- tho' * In the Scotch Liturgy the Order for Offerings is entirely left out; the whole of the Rubrick being this thjt follows. The Wo man that cometh to give her Thanks, it is convenient that fhe re ceive the holy Communion, if. there be any at that time. c JwCbap.f.Seft.iS. ly. p.j.;7.259. I e lyiai. „,. s. c. 32. p. 108. I ' 2 after Child-Birth. 52/ it were but fmall, And tho neither the kind, nor the va- Sea. 3. lue of the expence be now prefcribed ; yet fure the expence \^^\*t itfelf fhould not covetoufly be feved: A Woman that comes with any Thankfulnefs or Gratitude, fhould fcorn to offer (what David difdained) viz. of that which cofts no thing. And indeed with what fincerity or truth can fhe fey, as fhe is direaed to do in one of the Pfalms, / will pay my Vows now- in the Prefence of all his People, if at the feme time fhe defigns no voluntary offering, which Vows were always underftood to imply ? §. 3. But befides the accufiomed Offering to the Mini fter, the Woman is to make a yet much better and greater communion, Offering, viz. an offering of her felf, to be a reafonable, if there be holy, and lively Sacrifice to God. For the Rubrick de- ""' Clares, that if there be a Communion, it is convenient jhe receive the holy Communion* That being the moft folemn way of praifing God for him by whom fhe received both the prefent, and all other God's Mercies towards her; and a means alfo to bind herfelf more ftriaiy to fpend thofe days in his Service, which, by this late deliverance, He hath added to her life. The Woman to receive the CHAP. CHAP. XIV. O F T H E COMMINATION. The Introdu&ion. I HE Preface which the Church has prefixed Introd. to this Office will fupply the room of an In- y^-^Jj troduaion. It informs us, that in the pri- The occafion* mitive Church there was a godly Difcipline ; T^P^L" that at the beginning of Lent fuch Perfons as'* ff"': ftood convicted of notorious Sins, were put to open Penance, and punifted in this world, that their Souls might be fave d in the day of the Lord; and that others, ad- ynonijhed by their example, might be the more afraid to of fend. How and in what manner this Difcipline was in- fliaed, I have formerly had occafion to (hew a ; fo that I have nothing farther to obferve in this place, than that it was anci ently exercifed in our own as well as in foreign Churches b. But in latter Ages, during the corruption of the Church of Rome , this godly Difcipline degenerated into a formal a Chap, s- Sefl. n. §. z. p. iif. I Spelm. Tom, i, p.' 460, * Csnonej R. Edgar. A. D, 967. ap. | M m and 5 30 Of the Commination. Chap 14. and cuftomary Confeffion upon Afh - Wednefdays, nfed by ^yyO all Perfons indifferently, whether Penitents or not, from whom no other Teftimony of their Repentance was requir ed, than that they fhould fubmit to the empty ceremony of fprinkling Afhes upon their Heads. But this our wife Reformers' prudently laid afide as a mere Shadow and Show ; and not without hearty grief and concern, that the long continuance of the abominable corruptions of the Romifh Church, in their formal Confeffions and pretended Abfolutions, in their Sale of Indulgences, and their fordid Commutations of Penance for Money, had let the People loofe from thofe primitive Bands of Difcipline, which tended really to their amendment, but to which, thro' the rigour and feverity it enjoins, they found it impraaicableto reduce them again. However, fince they could not do what they defired, they defired to do as much as they could : And therefore till the feid Difcipline may be reffored again (which is rather to be wifhed than expeaed in1 thefe licen tious times.) they have endeavoured to fupply it as well as they were able, by appointing an Office to be ufed at this Seafon, called, yf COMMINATIOM, or Denoun cing of God's Anger and Judgments againft Sinners ; that fo the People being appris'd of God's Wrath and Indignation againft their Wickednefs and Sins, may not be encouraged, thro' the want of Difcipline in the Church, to follow and purfue them ; but be moved by the terror of the dreadful Judgments of God, to fupply that Difcipline to themfelves, by feverely judging and condemning themfelves, and fo to avoid being judged, and condemned at the Tribunal of God. Here often, §. 2. But befides the firft day of Lent, on which it is ex- Tw'occafi Prcfly enjoined, it is alfo fuppofed in the Title of it to ons, fo he be ufed at other times, as the Ordinary Jhall direct. This uftd. was occafioned by the obfervation of Bucer : For it was originally ordered upon Ajh-Wednefday s only ; and there fore in the firft Common-Prayer Book, it had no other Title but, The firft day of Lent, commonly called Ajh-Wed nefday. But Bucer approving of the Office, and not fee ing reafon why it fhould be confined to one day, and not ufed oftner, at leaft four times a yearc; theTitle of it was altered when it came to be reviewed ; from which time it was called. A Commination againft Sinners, with certain Prayers to be ufed diverfe times in the year. How often, or at what particular times, we don't find prefcribed ; ex- f Bucer. Script. Anglican- p. 4yi, cept Of the Commination. 5 5 1 cept that Bifhop Cofin informs us from the Vifitation-Arti- Sea. i. cies of Archbifhop Grindal for the Province of Canterbury u/"Y"V> in the year 15-76, that it was appointed three times a year ; viz. on one of the three Sundays next before Eafter, on one of the two Sundays next before Pentecoft, and on one of the two Sundays next before Chriftmas u ; i. e. I fuppofe the Office was appointed yearly to be ufed on thefe three days, as well as on Afh-WeJnefday. For that Ajh-Wed nefday was then the folemn day of all, and on which this Office was never to be omitted, may be gathered from the Preface, which is drawn up for the peculiar ufe of that day. And accordingly, we find that in the Scotch Com mon-Prayer, a Claufe was added, that it was to be ufed efpecially on the firft day of Lent, commonly called Aft- Wed nefday. However, in our own Liturgy, the Title ftood as above, till the laft Review, when a Claufe was added for the fake of explaining the word Commination ; and the appointing of the times, on which it fhould be ufed, left to the difcretion of the Bifhop or Ordinary. So that -the whole Title, as it ftands now, runs thus ^COMMI NATION, or Denouncing of God's Anger and Judg- ' ments againft Sinners, with certain Prayers to be ufed on the firft day of Lent, and at other times, as the Ordinary fhall appoint. The Ordinaries indeed felqpm or never make ufe of the Power here given them, except that fometimes they appoint part of the Office, viz. from the fih Pfalm to the end, to be ufed upon folemn days of Fafting, and Humi liation. But as to the- whole Office, it is never ufed entire ly, but upon the day mentioned in the Title of it, viz. The firft day o/LENT. ^f4^f44^444^^4^i4444*4t'f4i4'4^+^^-i?ff<5i44*f;f,if? Sed. r . Of the Rubrick before the Office. THIS Rubrick was, in all our former Common- nis office t. Prayer Books, expreffed a little differently from what i>efaUa.ba it is now : After Morning-Prayer, the People being called ended!'107 together by the ringing of a Bell, and affembled in theChurch, the Englifh Litany Jhall be faid after the accufiomed manner ; which ended, the Prieft fhall go into the Pulpit, and fay ¦ Set Dr. Nichols'* Additional Nt let, pag. 66. M m 2 thus Of the Commination. this, {the People fitting and attending with reverence *."] This I have formerly had occafion to fhew was owing to the Litany's being a diftina Service by it felf, and fo ufed fometimes after Morning - Prayer was over '. But it now being made one Office with the Morning - Prayer, and fo both of them read at one and the fame time, the Rubrick only direas, that after Morning ¦ Prayer, the Litany ended according to the accufiomed manner, this Office fhall enfue; i. e. after the whole Litany has been concluded as ufual, with the General Thankfgiving, the Prayer of St. Chryfoftom, and, the Grace of our Lord, &c and not (as 1 have obferved fome to bring if in) immediately after the Collea, We The Litany, humbly befeech thee, O Father, &c. For till the three fore- _ when properly mentioned Prayers have all of them been ufed, the Litany ' ended. -} no(. en See Chip. ii. Se&. j. p. n 1. &c. I fojmSions of ^Elizabeth, ibid. p. 68. * Injunctions of Kjng Edward VI. in \ Englifh Of the Commination. s 53 Englifh Liturgy could be prepared, the Epiftle and Gofpel Se&. 2. for the day, with a Leffon out of the New Teftament in y^y^j the Morning, and another out of the Old Teftament in the Afternoon, was read to the People in the Englifh Tongue d- However, Reading-Pews having been general ly brought into ufe before the Reftoration, it was not then thought proper to confine the ufe of this Office any longer to the Pulpit, but to allow it to be feid as the Minifter fhould think proper, either there or in the Reading-Pew. Sed. 2. Of the Preface, Denunciation, and Application. I. T-1 O bring the minds of the Congregation into a fe- Tht Preface. X rious compofure, the Office is introduced with a grave and folemn Preface ; by which the Church informs them, in the firft place, of the ancient Difcipline, and then propofes to them the beft means to fupply it. The anci ent Difcipline, fhe tells them, was to put thofe to open Jhame, who by any notorious Sins had given publick fcandal and offence- By which means both the Souls of thofe that finned were often refcued from Damnation, and others alfo, being admonifhed by their example, were deter'd from incurring the feme danger or punifhment. But as this Dif cipline is now loft thro' the Degeneracy of the times, and even beyond retrieval as affairs ftand now; fhe propofes that the Congregation would fupply it to themfelves, by hearing the Curfes which God has denounced againft im penitent Sinners ; by which means, as in a Glafs, each one will be able to difcern his own Sins, and the Curfes he is expofed to ; the ferious profpea of which will be apt to awaken them from their thoughtleflhefs and fecurity, and to put them upon flying from fuch imminent danger, by having recourfe to a fpeedy Repentance. II. The Original of repeating the Curfes, in the manner The Sen- we now ufe them, was a politive and divine Inftitution, tence!- which twice enjoined it by Mofes% and in obedience to which we find Jojhua afterwards moft religioufly obferv'd it f. And Jofephus alfo reckons it amongft thofe things which the Jews always ufed to perform s. And tho' the * K^ng Edward"* InjttnSiens, ibid. p. I f Jofli. viii. 33. 7, 8 . I e Anciq.1. iv, C. ult. « Pew. ». tg. ttyi chap. x$vii. I . 534 Of the Commination. Chap. 14. Circumftances in the Jewifh manner of reciting thefe Curfes V^-yv^ were purely ceremonial, yet doubtlefs the End for which this Duty was prefcrib'd was truly moral. For to publifh the equity and truth of God, and to profefs our belief that his Laws are righteous, and the Sanaions thereof juft and certain, is an excellent means of glorifying God, ^ and a proper method for converting of Sinners. So that it can't be unfit for the Gofpel -Times, nor at all unfuitable to our Chriftian Worfhip; efpecially when the neceflities of theChurch require the Sinner fhould be warned and brought to Repentance. Chrift indeed hath taken away the Curfe of the Law, by being himfelf made a Curfe for us h : But this is only with refpea to thofe that truly repent; for as to all others the Curfe ftands in full force ftill. It is there fore fit, that all fhould declare their belief of the ttuth and reafonablenefs of thefe Curfes : The good Man to own what his Sins had deferved, and to acknowledge his obli gation to our Lord for redeeming him ; the bad Man, to awaken him from his fecurity and eafe, and to bring him to Repentance before it be too late. Amen rohat §. 2. For this reafon all the People, as thofe Sentences it pgnijes at are rea^ are t0 afIfwer and fay, at the end of each of them, 'thef, set Amen. The end of which is not that the People fhould tences. curfe themfelves and their Neighbours, as fome have foolifhly imagined; but only that they fhould acknow ledge they have deferved a Curfe. For it is not here feid, Curfed be he, or may he be curfed; but curfed is , be, or he is curfed, that is guilty of any of thefe Sins. And confequently any one that anfwers Amen, does not fignify his defire that the thing may be fo, as he does when he fays Amen to a Prayer; but only fignifies his affent to the truth of what is affirmed, as he does when he fays Amen to the Creed. It is ufed in this place in no other fenfe, than it is in feveral parts of the New Teftament, where it is tranflated Verily, and fignifies no more than Verily it is true. The Man that fays it, verily believes, that Idola ters, and all thofe other kinds of Sinners that are mention ed in thefe Sentences, are all expofed to the Curfe of God; and his believing this is the Caufe of his Repentance, and begging Pardon for his Sins; fince he muft be a defperate Sinner indeed that won't fly from fuch vices, for which he affirms with his own Mouth fo great and heavy a Judg ment to be due. In fhort, thefe Curfes, and the Anfwers that are made to them, are like our Saviour's Woes in the Gofpel : not the Caufes or Procurers of the Evil they de- J Gal. iii, 13. nounce ; Of the Commination. 535 nounce; but compaffionate prediaions of it in order to SeSt. 3. prevent it. And one would indeed think, when we con- v^y*S> fider, that this manner of anfwering was originally ap pointed by God himfelf; people fhould be cautious how they charge it with being a wicked or foolifh Inftitution. But to proceed : III. Having heard to what Sins the Curfe of God is due, w« Appiic*. the Church has too much reafon to conclude, that we are tl0n" all of us guilty of more or fewer of them, and confe quently all of us in danger of God's wrath, except we re pent. To excite us therefore to fo neceffary a Duty, that fo we may efcape thofe dreadful Judgments ; fhe hath col leaed a pious and pathetical Difcourfe, to fet home the foregoing denunciations to our confeience. It is all of it gathered from the holy Scriptures, that it may be more re garded, as coming direaiy from the word of God ; and is fo methodical and apt to the occafion, that the fault muft be in the hearers, if the delivery of it be not attended with a happy effea. Seel:. 3. Of the Penitential Devotions. AFTER fo ferious and rational a difcourfe, theChurch PIiI- »• may juftly fuppofe that we are all refolved to repent : And therefore to afiift us in fo neceffary a Duty, fhe hath prepared fuch Penitential Devotions, as will be very fuita ble to our pious refolutions : And that they may be feid with the greater Humiliation and Reverence, all the Peo ple are to kneeLupon their Knees, and the Prieft and Clerks to kneel in the place where they are accufiomed to fay the Litany \ And here they are to begin with David's Litany, viz. Pfal. Ii. the moft folemn an'd penitential one of all that he compofed. II. After this follow the leffer Litany, the Lor d^s-Pr ay er The Lord-s and Suffrages, of which we have often fpoke before. P«y«, &c III. And becaufe the Minifter may know it to be time The Firft to bind up the wounds of true Penitents, he in the next Collea- place addreffes himfelf folemnly to God for their Pardon and Forgivenefs. I See Chip. iv. pag. 167. M m 4 IV. And 53.6 Of the Commination. Chap. 14. V^-W^ IV. And knowing alfo that now he can't well be too cHSa°nd imPortunate? ne febjoins a fecond Collect to the firft ; the ' ! ° more pathetically to prefs our moft merciful Father, by phrafes we'll fuited to the defires of Penitents and moftly feleaed from holy Scripture. The General V. And the People being now prepared and revived by suppUcati- thefe importunate Addreffes, are allowed to open their Lips for themfelves, and to plead for their own pardon in fo moving a Form, that if it be prefented with a fuitable De votion, it can't mifs of prevailing ; but will admirably fit them for The Blefling. VI. The following Bleffing*, which being to be pro nounced in the name of God, is taken from a Form of his own prefcribing 1{ : So that all who are prepared to re ceive its Benefit, muft humbly kneel and firmly believe, that he who prefcribed it, will be fere to confirm it, to their infinite advantage and endlefs comfort. * Added at th? laft Review. * Num. vi. 14, THE The Tfalms of David, &c. 537 THE PSALMS of 2) AVI B, OLLOW in our Common - Prayer Book, next after the Commination: But of thefe I have formerly feid as much as, I think, the nature of this work requires ' : I have there fore no occafion to fey any thing of them here, nor do I apprehend that there is any need for my enlarging upon the Forms of Prayer to be ufed at S E A \ HICH were firft added at the laft Review, but not defigned for a complete Office, nor comprifed in any particular method : But are all of them (except the two firft alone,- which are daily to be ufed in his Majefty's Navy) oc cafional Forms, to be ufed as the circumftances of their affairs require ; and are fo very well adapted to their feve ral occafions, that any one that obferves them will fee their fuitablenefs without any illuftration. ! Chap. iii. Sc&. 9. pag. 131, 8cc. CHAP. CHAP. XV. OF THE Form of Prayer FOR THE FIFTH of NOVEMBER The Introduction. H E Occafions and Reafons of the obfervati on of this and the following Days are fo well known to all that have any knowledge in the affairs of this Nation, that it would be needlefs to repeat the feveral Hiftories of them here. And the Suitablenefs of the Prayers appointed on thefe occafions are fo apparent of themfelves, that I think no thing farther needful, even in relation to the Offices, than to give a fhort account of the Hymns and Pfalms, and Lef fons, and of the Epiftles and Gofpels, by fhewing in what fenfe they are applicable to their days. And in treating of them I fhall confider our prefent Forms only, without no ting how they differ or vary from the former, except where there is fomething remarkable in the alteration. For a the Introd. 5'4<> Of the Form of Tr oyer for Chap. if. the Common-Prayers that were printed before the Revolu- VW tI0n (at which time the chief of the alteratioijs in thefe were madej being as yet in many hands : It is eafy for the Rea ders to turn to and obferve them, without my fwelling thefe Sheets with them here, f fhall therefore immediately begin with the prefent Office for the Fifth of November. <6gQQQQ0Q&QQQQ£?QQQ >QCOQCOQ£^ Sed. Of the Sentences, Hymns, Pfalms, Leffons, Epiftle, and Gofpel. The Sen- I.TNSTEAD of the ordinary Sentences before the Ex- teaces. J^ hortation, are three verfes taken out of the 103d Pfelm3, declaring the long-fuffering and goodnefs of God, the fhort continuance of his anger, and his mercy in not dealing with us according to our Sins. All of them Attributes we can't help refleaing on, when we look back on the fignal mer cies of this day. p,e Hymn. H- And the Hymn that is appointed inftead of the Venite Exultemus, is fo methodically put together, that it feems, as it ftands in this place, to be an entire Pfalm compofed on purpofe for the day. It begins with an Aa of Praife to God for his; gracious nature and providence over us b, and then particularly commemorates our Enemies attempts, and how providentially they were entrap'd in the works of their own hands c : Upon this it breaks out into an humble acknowledgment of the Power, and Wifdom, and Juftice of God A, and at laft concludes with a Prayer for the Go vernor whom be hath fet over us, and a promife of Fide lity to God for the future. The whole was added in the fecond year of King William and Queen Mary, when this Office was very much altered and enlarged, upon the ac count of the Revolution. At which time alfo the forego ing Sentences were inferted in the room of others that had been ufed till then ". TheVhlmt. III. The proper Pfialms are Pfalm 6a, 124, 125-. The Pfal. ixiv, 64th was a prayer which David made for deliverance from - »et. o, j,, iu. I d Ver. 7, 8. * Ver. i,z. I e Viz. Pfal. li.9. Jer. x.»4. Luke 1 xx. 18, 19. , 1 Ver. 8, 9, 10 1 Ver. 1, 2. J Ver.91 3» 4, f, 6. his the Fifth of November *4t his Enemies, when they were fecretly plotting and confpir- Sea. ing againft him ; but which he foretold fhould be fignally Ky^f^J, difeppointed thro' their own untoward contrivance and device. §. 2. The 124"1 Pfalm is an acknowledgment of God's pfftcnta. afiiftance, and a thankful Commemoration of the Deli verances wrought by him. It was occafioned, as fome think, by the Viaory in Rephaim f, or as others, hy David's deliverance from Abfalom : Tho' all agree it was compofed on the account of fome fignal deliverance from fome po tent Enemy. $. 3. The i2yth declares the fefety of thofe who firmly M&«sv;; adhere to God, without feeking to any irregular means for attaining it. It is appointed on this day, to remind us of the providential care of God, in fruftrating the defigns of the Enemies of our Church, even before they were fenfible of their being fo much as in danger from them. Till the fecond year of King William and Queen Mary, the 129th Pfalm was ufed inftead of this, and the ^fh was ufed firft of all, which is now difcontinued. IV. The proper Leffons are 2 Sam. xxii. and Acts xxiii. LefTonj. The firfi is David's Pfalm of Praife s compofed upon his n' Firft> deliverance from the hands of his Enemies, efpecially of Saul, who fought, by murdering him, to cut off the Suc- ceflion God had entailed on his Family. The words are fo applicable to the prefent occafion, that they explain them felves to an attentive hearer. §. 2. The Hiftory contained in the fecond Leffon, agrees The Second*? with the Treafon commemorated on this day in fome par ticulars, but falls fhort of it in others. There we find a crew of defperate Zealots enraged at St. Paul, for per- fuading them to reform the corrupt Traditions Of their Forefethers, and binding themfelves in a bloody vow, to murder him as he went to the Hall of Judgment. Thus far the Stories agree, but in what is behind they widely dif fer. St, P«/ was only a "private Man and their Fellcw- Subjtcl, and fo they aimed at a fingle Sacrifice to their fury and rage ; whereas the Confpirators concerned in the Story of this Day, aimed at their own indulgent Sovereign, and the whole Nation in Reprefentative ; feeming to copy after Caligula's With, vix. that all the People of Rome might have but one Neck, that fo he might cut them off at a ftroke. As the whole Scripture therefore affords no f 2 Sam. v. 17, &c. s Pfal, xviii. parallel '$e\% Of the Form of Trayer, Sec. Chap. i<- Parallel of fuch cruel and blood-thirfty Men, we muft be X.s^^jt content with an inftance fomething like it, tho' in a far lower degree. The Epiftle V. The Epifile h is defigned to remind the People of and Gofpel. their Allegiance to their Sovereign : The ' Gofpel which was appointed in the fecond year of King William, inftead of the Story of Judas betraying his Mafter '', which for fome good reafons, I fuppofe, was then thought proper to be difcontinued, is intended to correa the unruly effeas of miftaken zeal for our Religion ; fhewing us that our Faith, be it ever fo true, cannot warrant us to perfecute or deftroy thofe of different perfuafions. b Rom. xiii. r ! Luke ix. si 8. J 57- 1 k Matt, xxvii. I- CHAP. C H A £. XVI. O F T H E Form of Prayer FOR THE THIRTIETH of JANUARY. Sed. i . Of the Rubricks. I T having never been the praaice of the Sea. r." Catholick Church, nor indeed of any part i.oj^ of it, except the Roman, and that which The Ru- has too many marks of its Parent, the bricks; Presbyterian Church in Scotland1, to al- TheF,rf- low of Humiliation or Fafting on Sun days, which are appointed for Duties of a different nature; it is ordered, that If this Day Jhall happen to be Sunday, this Form of Prayer Jhall be ufed, and the Faft kept the next day following. And upon the Lord's day, next before the day to be kept (i. e. on what ever day of the Week it fhall happen) at Morning-Prayer, immediately after the Nicene Creed, Notice Jhall be given for the due obfervation of the faid day. } Clergyman's Vade Mewm. pag. 182, II. As 544 Of the Form of Grayer for Chap. 16. II. As to '*« Service of this day (like that appointed for \y*f\j the Fifth of November) it is to be the fame with the ufual Office for Holy-days in all things^ except where it is in this Office otherwife appointed; i. e. the ordinary Morning and Evening *¦ Service, and Office for the Communion are to be feid as ufeal, except where any thing in either of thefe Services Is to be added to, or to be 'ufed in the room of, the ordinary Service for the^day. As the Colleas for in ftance, and the feveral Prayers appointed on thefe occafi ons, are to be ufed either inftead of, Or befides, the Prayers daily in ufe; and the Hymn, Pfalms, and Leffons, the Epiftle and Gofpel, inftead of thofe in ordinary courfe. Sed. 2. Of the Sentences, Hymn, Pfalms, Leffons, Epiftle, and Gofpel. TSeSen- tencet. I. THE Office is introduced with fome of the ufual _L Sentences at Morning-Prayer m. Tie Hymn. II. The Hymn, inftead of the ofh Pfalm, was drawn up in the Reign of King James the Second, when a Review was taken, and feveral Alterations made in this Office. And whoever looks into King Charles's Book, muft ac knowledge the old Hymn not to be near fo fine as the new one, which is as folemn a compofure, and as pertinent to the occafion, as can be imagined or contrived. The Pfalmr. Pfal. ix. rfal..30 III. The proper Pfalms appointed for the Morning, are Pfalms 9, 10, 11. The 7'" was originally prefixed to them all, but that was afterwards difcontinued. The firft of thofe that are now appointed was wrote upon Goliah's death, and was defigned for David's Viaory over the Philiftines : And tho* the chief end of this Day's Solemnity is to be wail our Sins, which were the occafion of the late bloody and difmal times; yet when we recollea how happily we were at laft delivered from them, and how remarkably God's Juftice was executed on the enemies of our David, we cannot forbear intermingling a Thankfgiving to praife the Divine Majefty for fo wonderful a work. §. 2. The ioll> Pfalm wanting a Title, was, by the Hebrews anciently, and by the Vulgar Latin is ftill, joined ? Dan. ix. 9, 10. Jer. x, 24. Pfal. cxliii. », to the thirtieth of January. 54j to the former: But tho' it be on a like Subjea, yet there Sea 2. is a plain difference between them. The o,h Pfalm fpeaks \*sysj of Pagan Enemies, whofe Cruelty was ended fome time before, arid is therefore fuller of Praifes ; whereas this Pfalm fpeaks of Domeftick Foes, who ftill aaed unjuftly, and fo abounds more with Prayers and Complaints proper to be ufed on this Day. §. 3- The 11th Pfelm is a Declaration of David's full Pfal xi. confidence and truft in God, in defpight of all difcourage- ments, and is very applicable to our Royal Martyr under his fufferings. y IV. The Firft Leffon for the Morning is 2 Sam. i. There «» Firft is no parallel for this inhuman and barbarous murder of a Lefr°n' good and pious King by his own Subjeas in all the Old Teftament; And therefore the Church is content to *ead fhe 'Hiftory of David's Juftice and Vengeance upon the Amalekite, that accufed him of killing King Saul, tho' at his own requeft, to eafe him of his pain ; and of David's own decent Mourning for his Sovereign, notwithftanding he had been always his mortal Enemy, had apoftatized from God, and was forfeken by Heaven. How much more reafon then had our State to punifh thofe impious Rebels, who murdered the belt of Kings, only for adhering to the beft of Religions : And alfo to fet apart a day of Humiliation for Fafting and Prayer, and to draw up a mournful Office for the occafion, after the example of David in the Leflbn. §. 2- As for the Second Leffen, it is no other than that Th'- 5eco®& appointed by the Church in the ordinary courfe, to be read Leir°n' on the xxxth of January n. For by a fignal providence the bloody Rebels chofe that day for murdering their King, on which the Hiftory of our Saviour's Sufferings was appoint ed to be read as a Leffon for the day. The bleffed Martyr had forgot that it came in the ordinary courfe; and therefore when Bifhop Juxon, (who read the Morn ing-Office immediately before his Martyrdom) named this Chapter ; the good Prince asked him, if he had fingled it out as fit for the occafion : and when he was informed it was the Leffon for ;the Day, could not, without a fenfi- ble complacency and joy, admire how fuitably it con curred with his circumftances: Betrayed by fome, denied by others, and defeated by the reft of. his feeming Friends, who left him to the implacable malice of his barbarous f Mat, xxvil. to the mi, N n Enemies; ;54 OF THE Form of Prayer FOR THE TWENTY NINTH of MAT. Sed. i . Of the Rubricks. O the end (faith the Aa of Parliament, by Sea. t. which this Day is appointed) that all Perfons i^-v\> may be put in mind of their Duty thereon, and ?*b^- be better prepared to difcharge the feme with „" ^a t, u that Piety and Devotion as becomes them ; the r„d, and Act of Parliament made in the I2<\ and confirmed in ^e^^f iqueen, or Royal Progeny. So that it might be very weli queftioned, whether thefe, or any other occafional Offices put out by the fame Order, could fafely be ufed, were it not for the general Connivance, or rather Concur rence of the two other parts of the Legiflative Authority, the Lords and Commons, who, if fitting, are always prefent at the performance of fuch Offices, and frequently addrefs the King to order them ". .rnSns IL The fecond Rubr!ck has alreaf\J^ Princes fince the Reformation, have always caufed the days of their Inaugurations, to be ' pucklickly celebrated by all their Subjects with ' Prayers and Thankfgivings to .Almighty Godd. And to the end that this day might be duly celebrated, we find that particular Forms of Prayer have been appointed by Au thority, at leaft ever fince the Reign of King Charles I. fir that Day on purpofe e. It is true, after the Death of that Prince, this pious cuftom received a long and doleful inter ruption, upon occafion of his murder, which changed the Day on which King Charles the Second fucceeded to the Cro-wts, * See Can. x. 1S40. in "Bifliop Spar row'* CollecJim, pag. 345. and J^JamM the Second's Order fir the Scrvict en tht 6 is a Pfalm of David, wherein the People are taught to pray Tht Pfaims. for his good fuccefs. a1' xx" §. 2. The 2ift was originally compos'd upon the fame Pfal. xxi. account for which we now make choice of it, viz. to be a Form of publick Prayer, to be us'd in the Congregation for God's Bleffing on the Prince. §. 3. The 1 oi11 Pfelm is a refolution that David made pfai. ci. 1 to be a ftria Obferver of Piety and Juftice both in his pri vate and publick condua, and is appointed here to remind us, that whoever defires God's Bleffing upon his Perfon and Government, muft diligently attend to difcountenance Impiety, and to nourifh true Religion and Virtue. In the room of this Pfalm, in King James's Office, were appoint ed the 8yth and the 118th: But they being both chofewithan eye to the Exile, which that Prince' underwent with his Royal Brother, were, in the Office for Queen Anne, more properly chang'd. IV. The Firft Leffon in Queen Anne's time, was Prov. n' LeDou*' viii. ver. 13. to the end: But now the firft of Jofhua isa-r,6sFir gain appointed, which was the Leffon for this Office when it was put out by King James. Now indeed only the firft ten verfes are appointed, which contain the Hiftory of God's letting up Jojhua to fucceed Mofes in the Government of the Israelites, with the Inftruaions that he gave him upon that occafion. Why the latter part was not continued as well as the former, I do not fee ; Since certainly fome part "*¦ of it is as applicable as the former to the cafe of his prefent Majefty, it going on with the Story of Jojhua's palling with the ffraelites over Jordan, to take poffeffion of the Land which God had given him. §. 2. The Second Leffon ' is appointed upon account of tte Second that part of it which is read for the Epiftle on November $. of which what I have there feid may fuffice. V. The Epiftle and Gofpel are the feme with thofe ap- The Epiftle pointed on the 29th of May, and have already been fpoken aad GofPei- to in my Difcourfe on that Office. j Rom. xiii. AN A N ALPHABETICAL INDEX O F T H E Ecclefiaftical WRITERS. Cited in the following Book ; With the Times when they flourifh'd, and the Edi tions made ufe of. Ecclefiaftical Writers. Flgurifh'd. Booh. Editions. A-D. Alcuin 780 De Offic. Divin. Paris 1610 Ambrofe 374 Opera Ed. Bened. Paris 1686 Arnobius 3°3 Adv. Gentes Ludg. Bat. .651 Athanafius 326 Opera Ed. Benedict . Paris 1698 Athem^oras 177 Legatio byDechair, Oxon. 1 70S Auguftin 396 Opera Ed. Benedict. Paris 1679 Bafil the Great 37° Opera Paris 1638 Bernard 1 1 1.5 Opera Paris 1640 Canons call'd Apoftolical, moft of them compos'd 'before }3°o by Coteler, Antwerp. 169S Cedrenus 1056 Hiftor. Compend. Paris 1649 Chryfoftom 398 Opera Ed. Savil. Eton i6iz Clemens of Alexandria 1.92 Opera Paris 1629 Clemens of Rome 65 Epiftolae byWotton. Cant. 171S Codex Theodofianus 438 Ludg. 1665 Conftitutions called A- 1 poitolical, about 3 450 by Coteler, Antwerp. 1698 Cyprian 248 Opera by Fell, Oxon . 1682 Cyril of Jerufalem 35° Opera by Mills, Oxon. 1703 Dionyfius of Alexandria 254 Epift. adv. Paul. Sam. Paris 1610 Dionyfius fa /fly called the Areopagite h6* Opera Paris ,615 Durandus Mimatenfis 1286 Rationale Ludg. 1612 Durantus De Rit. Ecclef. Cath. Rom. 1591 Epiphanius 368 Opera Paris 1622 Euagrius Scholafticus 59+ Ecclef. Hiftor. Paris 1673 Eufebius 3!5 Opera Paris 1659 Gennadius Maffilienf. 494 De Ecclef. Dogmat.Hamb, 1614 Gratian H31 Opera Paris 1 601 Gregory the Great 590 Opera Paris 1675 Gregory EcclefiafticalWriters. Fkurijh'd. A.D. Gregory Nazianzen 370 Gr egory Nyffen 370 Hierorh} or Jerom Ignatius 101 Irenseus 167 Ifidore Hifpalenfis 59; Ifidore Peleufiota 412 Booh.Opera Opera Editions. Paris 1630 Paris 1615 f Juftin Martyr Laftantius Micrologus • Minucius Felix Nicephorusi Califtus Optatus Milevitanus OrigenPaulinusPaulus Diaconus PolycarpPontius Diaconus Proclus RufEnus Socrates Sozomen Synefius Tatian Tertullian Theodoret 378 Opera Edit. Ben. Paris 1704 Opera by Smith, Oxon. 1709 Adv. Ha?ref. byGrabe.Ox. 1702 Opera Paris 1601 Opera Paris 1638 5 Apol. i.byGrabe,Oxon. 1700 \ Opera, Paris 1615 Opera by Spark, Oxon. 1 684. De Ecclef. Obferv. Paris 1 610 O&avius by Davis Cant. 1 7 1 z 140 303 1080 220 1333 368230420 757 108 251 434 39o 439 440410 172192 423 Ecclef. Hiftor. Paris 1630 Opera Paris 1679 Opera Latine Paris 1 604 Lib. contr. Felic. Paris 1610 Opera Paris 161 1 Ep. ad Phil, by Smith, Ox. 1709 Vita S. Cypr. before St. Cypri an's Works. Oxon, 1 68z De Trad. Div. Lit. Paris 1 560 In Symbolum at the End of St. CyprianV Works. Ecclef. Hiftor. Paris 1668 Ecclef. Hiftor. Paris ! 668 Opera Paris 1631 Orat. adGr. by Worth, Ox. 1 700 Opera by Rigaltius, Paris 1675 Opera Paris 1642 Theodofius Junior. See Codex Theodofianus. Theophilus Antiochen. 168 Ad Autolych. by Fell, Ox. 1684 Theophylact. 1077 Cornmentarii Paris 1 631 COUNCILS. By Labee and Coffart, in Concil. A. D- Agathenfe 506 Aurelianenfe t , 511 Bracharenfe 1. 563 Calchutenfe 787 Carthaginenfe 3. 252 Carthaginenfe 4. 253- Cpnftantinop. 2. Gen. 381 Cosftantin. 6. Gen.£ft?Quinfex. Eliberitanum 305 Gerundenfe 1. 517 Laodicenum 367 Milevitan. 1, 402 rj- Tomes. Paris 1671. Concil. A. D- Neocsefarienfe 3 1 5 Nicenum 1. Gen. 325 Orleance 1. See Aurelianenfe i- Placentinum i°95 Quinifextum in Trullo 692 Rhemenfe z. 813 Sardicenfe 347 Toletanum 3. 589 Triburienfe 895 Trullan. See Quinfextum Vafenfe 1. 442 Vafenfe a. 529 Texts TEXTS of SCRIPTURE Illuftrated, and Explained, Ch. Ver. Pag. Ch. Ver. Pag. Genesis. vi. 9.- 4 xliii. 27. —— <4j-o 10. 7 ix. z. r 462 Exodus. xvi. ip. 461 xvii. 11,12,13.- 371 xviii.. 18. j^ v. 1. -94 xi. 2. 7 xvi. 18. 4i2- Ezekiel. xxii. ip. 308 ix. 4. 37I St. John. Amos. ui. 3 7- T 3 3 8 vi. 10. 48P xiv. 13. ~f~7 xvi. 2.3,24. -f 7 Zech. xx. 23. 461 iii. 8. 8p vi. 12. 89 Acts. i. f. _ 395 St. Mat. u. 46. sf iii. 11,15.—. 396 iv. 23,24 : ll v. 22, 24. 283 O o Romans Texts of Scripture Illuftrated, &c. Ch. Ver. Pag. Ch. Ver. Col os s. Romans. ii. 20. ;— 390 xvi. 3,^10,11,14.— 8<5 1 Corinth. vii. 2.— iv. if.— * 1 Tim. iv. 14. xi. 22. xvi. ip. —— - -422 2 T J M. -343 iv. /. -86 — .ip. -308 -86 Philem. 2 Corinth. i. 21,22. — 388,409 Hebr. via. 23. Gal at. i. 19.—— Ephes. i. 13.— ¦ - iv. 30. •¦ — - Philip. ii. 2f, ¦100 xni. 7.- Pag. —86 "99 -98 -86 -86•I9f •IOO .388 James. v. 14, if. — 462,470 — 16. ¦ — ——472 1 Peter. •388 iii. 7. -42P 1 John. •100 ii. 20,27.-/ in -409 THE INDEX. Bfolution , the Power of it ; in what Senfe given by our Saviour to the Church. 461. The Internal Ef fects of it. 463. In what fenfe exercifed by the Primi tive Church. 464. How far abus'dby the Church of 'Rome. 465 . In what fenfe exercifed by the Church of England. 460, 467 - .In the Morning and Evening- Service, how feafonably ufed there. 118. Of what Bene fit or Effeft. ibid. Defign ed by the Church to be more than declarative. 120. Not to be pronounced by a Deacon. 123 .-—In the Office for the Vifitati on of the Sick, feems only to refpect the Cenfures of the Church. 460. What intend ed by the Form. 465. Not to be pronounced unlefs hear tily defired. 467. See alfo the Preface, p. xxi. &c. Abftinence, how diftinguifbed from Fafting by the Church of Rome. 203. What Days ap pointed for the one and the other. 204. No Diftintliou made in the Church of Eng land, either between Days of Fafting and Days of Abfti nence, or between any diffe rent kinds 0/Food. ibid. Ab ftinence fromfPiefsx on Fifb-days enjoined by Ail of Parliament. ibid. Intire Abftinence re commended by the Church of England on Faft-Days. ibid. Advent, why fo called. 211. The Antiquity of it. ibid. Advent Sermons formerly preached, ibid. Why theChurch begins her Year at Advent. 212 Affinity. The Index. Affinity. See Confanguinity. Affufion in Baptifm, anfwers the end of it. 360. Ufed fometimes by the Primitive Chriftians. ibid. How it firft came into Practice. 362. Affufion only to be ufed when the Child is fick. 383 Agatha, a Sicilian Virgin and Martyr, fome Account of her. 60 Agnes, a Roman Virgin and Mar tyr, fome Account ofber. 59. Why painted with a Lamb by her fide. ibid. Alb, what, by whom, and when to be worn. 1 07 St. Alban, a Martyr ; fome Ac count of*bim. 67 All-Saints Day, for what Rea fons obferved. 195, 260. The Service for it. ibid. All-Souls Day, what Day fo cal led, and why. 66 Alms, how to be diftinguifbed from the other Devotions of the People, in the Rubrick af ter the Offertory. 284. By whom, and in what manner to be co Heeled. 285 Almfgiving at the Sacrament, a neceffary Duty. 282 Alphege, Archbifhop ^Canter bury ; fome Account of him. 64 Altar, in what part of the Church it formerly ftood. 89. None were allowed to approach it -but Priefts. ibid. J Difpute /ibout it at the Refprmation. 272. How it ought to ftand, both in the Communion - Time, and out of it. 272, 273. Why the Prieft muft ftand on the ' North - fide of it. 274. To be covered with a fair Li nen Cloth at the time of Com munion, ibid. Ambrofe, Bifhop ^/"Milan, fome Account of him. 63 Amen, what it fignifies. 12 J. How regarded by the 'Primi tive Chriftians. 126. Why printed^ fometimes in Rormn, and fometimes z« Itaiick. ibid. In what fenfe it is ufed at the end of the Curfes in the Commination. 534 St. Andrew'.? Day, why obferved iirft in the Courfe of Holy- days, and at the beginning of Advent. 254 Angels, thought to be prefent at the Performance of Divine My fteries. 302 St. Ann, Mother to the bleffed Virgin Mary, fome Account of her. 70 Anthems, the Original and An tiquity- of them. 161. Why to be fung between the third Colleft, and the Prayer for the King. ibid. Annunciation, the Feaft of it. 254 Apocrypha, when, and upon what account appointed for Leffons. '39 Apoftles, Others befides the twelve, fo called. 98, 100. Their Office not defigned to be temporary. 98 ~—Tbeir Days why obferved as Feftivals. 194 Afcenfion - Day, how early ob ferved. 24^1. The Service for that Day explained. ibid. Afh - Wednefday , why Lent . begins on that Day. 225. Why fit called, ibid. The Dif cipline of the ancient Church on that Day. ibid. How the Church of England fupplies it. 226. The Service for it. ibid, St. Athanafius' s Creed. See Creed of Athanafius. Auguft 1 . A Form of Prayer for it. 555 Auguftin, firft Archbifhop ofCm- terbury ; The Index! terbufy ; fome' account of him. 6.6 St. Auguftin,- Bifhop of Hippo ; fome account of him. 7 1 B BAnns, what the word ftgiti- fies. 414. Why, and how often to be publifhed. ib. The Poverty oftheParties, or tbeir not being fettled in the Place where they are asked, no Rea fon for prohibiting the Banns. 41 ; . The Penalty of a Mini fter that marries without Li cence or Banns. ibid. Baptifm, how it typifies a new- Birth. 338. Formerly admini ftred only at Eafter and Whit funtide, and why. 237, 345. To be adminiftred now only on Sundays and Holy-days, except in Cafes of Neceffity. 346. fhe Irregularity and Scandal of ad miniftring publick Baptifm at home. Ibid. Why to be per formed after the fecond Lef fon. 350. Perfons dying with out it not capable of Ghriftiari Burial. 491 • — Of Infants praBifed by the Jews. 341. No Alteration intended by our Saviour, ibid. Exprefs Teftimony for it in the New Teftament. 34.2. Proved from the Writings of the moft antient Fathers. 344 *-*By Lay-Men. See Lay-Bap- tifm. St. Barriabas, his Day, why not formerly in the fable of'Holy- ¦ days. 194 §/. Bartholomew, a Remark up on the Gofpel appointed for his Day. " 259' Bede, feme account of him. 66 hew be got the Name af Ve nerable. £j Benedict, an Abbot 5 feme ac count of him. 62 Bidding of Prayer before Ser mon enjoined by the Church ever fince the Reformation: 282. The contrary Praclice at tended with fatal Confequen ces. , ibid. Birth-days, the Days of '/^Mar tyrdom of the ancient Chrifti ans fo called, and why. 193 Bifhops were called Apoftles in the firft Age of the Church. 1 00. Thofe called Bifhops in Scripture were probably no more than Presbyters, ibid. Set Miniftry. Biflextile, Leap-years, whence fe called. 25; Blaffius, Bifhop and Martyr i fome account of him. 60 Boniface, Bifhop of Ments, and Martyr ;fome account of him'. 67 Bread in the Sacrament, whether it fhould be Leaven'd erUnlea- ven'd. 329 Bread and Wine for the Commu nion, when, and by whom to be placed on the Table. 287; How and by whom to be pro vided. 332. The Remainder after the Communion how to be difpafed of. 331 Breaking the Bread, a Ceremo ny always us'd by the antient Church in Confecrating the Eu charift. 309 Bride-Men, their Antiquity. 42O Britius, or St. Brice, fome account ofbim. 77 Burial, Chriftian,the a'ncientForm of it. 490. To what fort ef Per fons denied: 491. The Time • when performed. 497. The manner of the Proceffion at Funerals, ibid. Rofemary, why given at Funerals. 498. . The T p Prieft The Index." Prieft to .meet the Corps in his Surplice. 498. And to go before it to the Chutch or Grave. 499. In what Places the Dead were buried formerly ibid. The ancient Solemnity of taking leave of the dead Body. 509. ThePofition of the Corps in the Grave. 510. The throw ing Earth upon the Body. ibid.. A Communion at Funerals formerly appointed,, and why. 512 C Cecilia, Virgin and Martyr 1 fome account of her. 78 Calends, the Column of them. 56 Candlemas-day, whence fo cal led. 254 Canonical Hours for celebrating Marriage. 41-8. Catechizing, what the word fig nifies. 391. Of Divine Infti tution, and univerfal PraBice. 3 89. As proper after Baptifm as before. 390. How often to be performed. 392. Why after the fecond Leffon. 393. Who to be eatacbifed. 394. What care to betaken by Parents andMaf- ters. ibid. Catherine, Virgin and Martyr ; fome account of her. 79 Cedde, or Chad, Bifhop ff/Litch- field; feme account of him. 61 Chancels, why fo called. 89. Al ways ftood at the Eaft end of the Church, ibid. How to remain as tbey have done in times paft. 112 Chimere, a Bifiop's Habit. 107 Choir, All Divine Service per formed there at firft. 1 1 o. Till clamoured againft by Bucer. ibid. And altered upon his Complaint, ibid. Which cauf- 4 ed great Contentions, ibid. Till the old Cuftom was re vived by Queen Elizabeth. ibid. Chrifom ufed antiently in Bap tifm. 365. Why Jo called. ibid. Was formerly offered by the Woman at her Churching. 525. What the word- Jhould fignify, in the Weekly Bills; 526* See White Garments. Chriftmas-day, how early obferv ed in the Church. 214. The Service for it explained, ibid. Why a prefcribed time for com municating. 323. 5/. Chryfoftom, his Prayer, 1 64. when firft added. 165 Chronicles' {the Books of] why not read for Leffons. 139 Churches the Neceffity of having appropriate Places for publick Worfhip. 84. The univerfal praBice of Heathens, Jews, Apoftles, and Primitive Chrif tians. 85. The Churches of the ancient Chriftians fumptu-' ous and magnificent. 8&. The Form of them, ibid. Decency in Churches requifite and necef fary > 91. To be confecrated by a folemn Dedication of them to God, 92. Called by the Names ef Angels a nd Sain t s . 9 3 . Great Reverence fhewn in them by the Primitive Chriftians. ibid. Chrach-Holy-days, whatDsaysfo called, and why. 9$. Churching of Women. See Thankfgiving of Women af ter Child-Birth. Circumcifion [the Feaft of) the Defign of it. 220. The Anti quity of it. ibid. The Service for it. ibid. St. Clement, Bifhop of Rome, and Martyr 1 feme account of him. j& Clergy, and People, tbaPrayer _ for The Index? for them, when firft added. 163, 164 Clerks, who intended by them. 157 Collects, why thePrayers are di vided into Jo many fhort Col lects. 158, Why focal Jed. 159 Whether the ColleBfor «Mon- day-Fcftival is to be us'd on the Saturday or the Sunday-Even ing. 199. The Week-day Col let? s not to be us'd on Holy-days or their Eves. 202. The Anti quity of the Colletls for the Sundays and Holy-days. 206 Comber, Dr. his CharaBer of our Liturgy. 34 Commemorations, what they were. 142 Commination, the Occafion and Deftgn of the Office. 529. Hew often, and upon wbatOcczfwns to be ufed. 530. To be faid after the Litany^ ended. 531. To be faid in the Reading-Pew, or Pulpit. 532. The Defign of the Curfes in this Office. 533. A- men, what it fignifies at the end of every Curfe. 534 Common-Prayer Book, compiled in the Reign of King Edward VI. 25. And confirmed by Aft of Parliament. 26. But af terwards fubmitted te the Cen fure of Bucer and Martyr, ib. Upon wbofe Exceptions it was reviewed and altered. 27. And again confirmed by Aft of Par liament, ibid. Both which ABs were repealed by QueenMzry. ibid. But the fecond Book of King Edward, with fome few Alterations again eftablifh'd in the Reign of Queen Elizabeth. . ibid. Some other Alterations made in it in the Reign of King James I. 29. And the whole Book again review'd after the Reftoration. ibid. The Names tf the Commiffioners, and the Manner of their Proceeding.' 30. Compiled by an Ecclefiaf tical not a Civil Authority. 32. A CharaBer of it from Dr. Comber. 34. See Liturgy of the Church of England. Communicants, Th,e Minifters to be Judges of their Fitnefs/w the Com/nunion. 266. And have power to repel fcandalous Of fenders, ibid. When and bow> the Communicants are to be con veniently placed at the Commu nion. Sfff Communion, in what time of Di vine Service Notice of it is to be given. 279. Not to be ad miniftred to fcandalous Offend ers. 266. Nor to Schifmaticks. 270. Nor to Perfons not con firmed, ibid. Nor to Strangers from other Parifhes. ibid. When the Minifter is to give Notice of it. 279. The Care of the Church about frequent Communions. 324, 328. DoubleCommunions on the fame Day an ancient PraBice. 209 Communion, in one kind, exa mined. 3 1 8 Communion-Service, defign' I to be ufed at a different time front Morning-Prayer. 265. The Order of it in King EdwardV firft Book, andtbeScotchCom- mon-Prayer. 305. Why to be faid on all Sundays and Holy- days.' 324. To be faid at the Altar, tbo' there be no Commu nion, and why. 326 Communion of the Sick, agree able to the PraBice if the Pri mitive Church. 479. Timely Notice to be given to the Cu rate. 48 2. How many required to communicate with the Sick. ibid. Where the Sick is hin- dred from communicating, he is to fupply it by Faith. 484 P pz Communion. The Index? Comjrmnion'-Table, how properly called an Altar. 27 1 . See Altar. Confefiion, in the Morning and Evening-Prayer, why placed at the Beginning. nj.An Ob- 1 j eftion againft it anfwer'd. 1 1 & ...(Private) the State of it in the Primitive Church. 457. How far enjoined by the Church of England. 458. The Benefit and Advantage of it, 459 Confirmation, a neceffary Quali fication for the Communion. 270. Of Divine Inftitution. 396. O/Apoftolical Practice. ibid. Its being attended at firft with miraculous Powers no Argument that it was defigned enly for a temporary Ordi nance. 397. Adminiftred by the Apoftles not fo much for the fake of its extraordinary, as of it s ordinary EjfeBs. 398. De figned jor a ftanding and per petual Ordinance, ibid. PraBif- ed by the Church in all Ages. 399. OfwhatTJCeandBeneilt^ ib. Not rendred unneceffary by the receiving the Eucharift.400 Neceffary to confirm' the Bene fits o/'Baptifm. 401 . At what AgePerfons are to be confirm'd. 402. To be adminiftred. only by Bilhops. 404. A Godfather or Godmother neceffary to be Witnefs of it. 405. Impofitioa of Hands an effential Rite in it. 407. But a Blow on the Cheek ufed inftead of it by the Church o/Rome. 408. Pray er another Effential to it. ibid. Unftion in Confirmation, Pri mitive and Catholick. 409. As alfo the Sign of the Crofs. 410 Confanguinity, or Affinity, what Degrees of either, exprefly for bid to marry. 423. And what by Parity of Reafon implied. ibid. The: Cafe- the fame in un lawful ConjunBions as in law ful Marriages. 424. And be tween Baftard Children, as be tween thofe that are legitimate- 425. The Reafons of the Pro hibition, ibid. Such Marriages why called incefluous. ibid. Confecration of Churches. See Churches. — Of the' Elements in the Eu charift, always attributed to the Invocation of the Holy Ghoft, 306, t$c, —Of the Water in Baptifirr, an tient and decent. 356- Cope, what fort of Habit. 107 JSywhom and when to be worn. 10S Corporal, Millennium, the notion of it very Primitive. zt)z Minifters, fometimes to ftand, and fometimes to kneel, why. 158 Miniftry, the neceffity of a Di vine Commifiion to qualify a Perfon for the miniftry, 94, &c. The Neceffityof Epifcopal Ordination. 97. Three diftinft Orders fet apart by the Apoftles to tbe Miniftry. ibid. Money given at the Offertory, how and when to be.difpos'd of. 334 Moon. See Eafter. & 339. See Chrifom. Whit-Sunday,. how anciently ob ferved- 243. Why fa called- ib. Tbe Service for it. 245. Why a prefcribed Time for commu nicating. 323 Whitfun-Week, how obferved ¦ formerly. 246 Who. alone worfteft great Mar vels, what meant by that Ex preffion. 164 "Ear Lunar, how computed '. 47 FINIS. YALE UNIVERSITY a39002 002277938b